|
THE SAYINGS OF KRISHNA
THE BHAGAVAD GITA
THE SONG OF PEACE AND HARMONY
AS INTERPRETED by John WorldPeace
Copyright 1997 by John WorldPeace Houston, Texas USA
All rights reserved.
To World Peace; "the possible dream"
TABLE OF CONTENTS
CHAPTER 1 Arjuna's Despair
CHAPTER 2 The Infinite, Immortal
Spirit: Desire and Attachment
CHAPTER 3 Action
CHAPTER 4 Knowledge
CHAPTER 5 Renunciation
CHAPTER 6 Meditation
CHAPTER 7 Wisdom
CHAPTER 8 More Questions
CHAPTER 9 The Mystery of Oneness
CHAPTER 10 Divine Manifestations
CHAPTER 11 Infinite Form
CHAPTER 12 Devotion
CHAPTER 13 Knowing the Field
CHAPTER 14 Three Aspects of Nature
CHAPTER 15 The Supreme Self
CHAPTER 16 The Devine and Demonic
in Human Beings
CHAPTER 17 Three Aspects of Faith
CHAPTER 18 Freedom and Renunciation
CHAPTER 1
Arjuna's Despair
1) The blind King Dhritarashtra said to the sage Sanjaya,
Tell me, Sanjaya, what happened when my sons and the sons of Pandu
assembled to war against each other on the field of sacred duty at
Kurukshetra?
2. Sanjaya said,
After surveying the forces of the sons of Pandu, your son, prince
Duryodhana, approached his teacher, Drona, and said,
3. Teacher, look at this mighty army of Pandu's sons that has been
assembled by your student, Drupada.
4. Look at the heroes assembled there, the mighty archers who are equal
to Bhima, Arjuna, Yuyudhana, and Virata. See the great warrior Drupada
in his chariot.
5. Over there is Dhrishtaketu, Chekitarra, the brave King of Kasi, Pureyit,
Kuntibhaja and the great commander Saibya.
6. And over there is the bold Yudhamanyu, the brave Uttamarjas, the sons
of Subhadra and the sons of Drupadi; all great warriors and commanders.
7. Honored teacher, consider now the superb warriors and commanders on
our side.
8. Yourself, Bhisma, Karna, Kripa, a victor in many battles, Asvatthama,
Vikarna and the son of Somadatta as well.
9. I have many heroes and veterans of war and disciplined warriors skilled
in the use of the weapons of war. All these are prepared to give their lives
for me.
10. Under Bhisma, the strength of our army is unlimited, while their army
is weak under the command of Bhima.
11. Then your son, Duryodhana, said to his commanders:
Everyone take your positions of command and see to it that you protect
our great commander Bhisma.
12. Then to inspire and fortify Duryodhana, Bhisma, the great patriarch
of
the Kurus, roared like a lion and mightily blew his conch horn.
13. At the sound of Bhisma's horn all the Kurus began to sound their
conches, kettledrums, cymbals, tabors and trumpets; creating a great and
ominous noise.
14. Then Arjuna, son of Pandu, and Krishna, standing in their mighty
chariot drawn by two magnificent white stallions, blew their divine
conches.
15. Krishna blew his conch named Panchajanya which he had taken from a
demon. Arjuna blew his conch named Devadatta, which had been given to
him by the gods. The fierce Bhima blew his great conch named Paundra.
16. Yudhisshthire, son of King Junti, blew his conch named Anantavrjaya,
meaning victory. Nakula and Sahadeva blew their conches, Sughosha,
meaning resonant sound and Manipushpake, meaning decorated with
jewels.
17. Then the King of Kasi, the great archer, the great warrior Shikhandu
in
his chariot, Dhrishtodyumma, Virata and the invincible Satyake all blew
their conches.
18. Then Drupada and the sons of Drapadi and the powerful son of
Subhadra, all joined in with their conches.
19. The great sound echoed through heaven and earth and created fear
throughout the Kuru army.
20. Then Arjuna, with his rampant monkey banner, looked upon the Kuru
army, lifted his bow and said to Krishna,
21. Krishna halt my chariot between these two great armies.
22. Take us far enough so that I might see these men who are intent upon
doing battle against me.
23. I want to see those who are eager to fight for Dhritarashtra's evil
son Duryodhana.
24. As commanded by Arjuna, Krishna halted their magnificent chariot
between the two armies.
25. Then facing Bhisma and Drona and the great kings under Duryodhana,
Krishna said,
Arjuna, behold all these Kuru men assembled for battle.
26. Arjuna looked and saw fathers, grandfathers, teachers, uncles,
brothers, sons, grandsons and friends.
27. In both armies, he saw his relatives and friends. All his kinsmen were
assembled to do battle against each other.
28. Arjuna was overcome with a strange sense of compassion, sorrow and
pity and he said to Krishna,
Krishna, I see my kinsmen gathered here lusting after each other's blood.
29. My limbs go limp, my mouth is dry, my body shakes all over
and my hair stands on end.
30. My bow, Gandiva, slips from my hand; my skin is on fire,
I am barely able to stand and my mind is spinning.
31. Krishna, I see foreboding omens. No good can possibly come from
my murdering my kinsmen in battle.
32. Krishna, my desire for victory, kingship and pleasure are gone. What
is the point of kingship or pleasures or even life itself?
33. Our kinsmen for whom we desire kingship, happiness and pleasure are
the very ones who have abandoned their wealth and their desire for life
in
order to do battle here today.
34. These are our kinsmen, fathers, grandfathers, teachers, uncles,
brothers, sons, grandsons and friends.
35. Krishna, it does not matter if they kill me. I have no desire to murder
them even for dominion over the three worlds much less the earth.
36. Krishna, what can we possible gain by murdering Dhritarashtra's sons?
If we kill them, we will become lost in the confusion of murder no matter
how evil they are.
37. Because they are our kinsmen, we should refuse to murder them.
How could we possibly be happy after murdering our kinsmen?
38. They are so confused in greed and power that they cannot see the
great tragedy of murdering family and betraying friends.
39. How can we not remain centered in the oneness of Infinity and avoid
becoming confused in the murder of family, Krishna.
40. When the family becomes confused in murdering itself, it destroys the
sacred laws and duties of family tradition and when this happens the family
is overwhelmed by chaos.
41. When the family becomes confused in chaos, the women become
corrupted by marriage outside their tribe and when this happens all of
society begins to break down.
42. When this occurs, the families of both the victors and the vanquished
are confused in chaos and the spiritual continuity of the family is lost
because the rites of offering rice and water to the ancestors is interrupted.
43. Those who destroy the family destroy the entire society.
44. Krishna, we have been taught that those who destroy the family must
live for a time in hell.
45. Krishna, we are about to commit an act of great confusion by
murdering our kinsmen for the greed and power of kingship and pleasures.
46. It would be better if I would enter the battle unarmed and unresisting
and let the armed son's of Dhritatashtra kill me.
47. Then Sanjaya said,
After having said this, Arjuna laid down his bow and sat down in his
chariot confused in grief and sorrow.
CHAPTER 2
The Infinite, Immortal Spirit; Desire and Attachment
1. Sanjaya said,
These are the words that Krishna spoke to Arjuna whose eyes were filled
with tears and who was confused in sorrow.
2. Krishna said,
Why are you so confused in this time of crisis, Arjuna? How is it that you
have forgotten your oneness with all things and have become confused in
the manifestations of the Infinite?
3. Do not yield to this weakness. It is unnatural for you. Abandon this
impotence Arjuna. Stand up and prepare to fight.
4. Arjuna said,
Krishna how can I fight Bhisma and Drona when they are worthy of my
reverence?
5. It would be better for me to beg food among the common people than
to murder these great and worthy teachers. If I kill them in battle, then
everything that I gain by their death will be tainted with their blood.
6. I do not know if it would be better for us to kill these sons of
Dhritarashtra or for them to kill us. If we murder them surely we will not
want to continue living.
7. My entire being is paralyzed because I am so confused. Tell me Krishna
what am I to do. I am your student and I ask for your wisdom to guide
me. You are my Lord.
8. I cannot begin to understand what could erase the grief that paralyses
me. Even if I gain power over all the earth and sovereignty over all the
saints, I cannot see an end to my grief.
9. Sanjaya said,
After saying all this, Arjuna said, I will not fight and fell silent.
10. As they stood there between the two great armies, Krishna began to
speak to the despondent Arjuna.
11. Krishna said,
You have spoken wisely Arjuna but you are grieving for no reason. The
wise who are centered in the oneness of the Infinite do not grieve for the
living or the dead.
12. There is no beginning or end to the Infinite and because I am at one
with the Infinite, and embody It, there has never been a time when I did
not
exist, or when you did not exist, or when they did not exist. And there
will
never come a time in the future when any of us will cease to exist.
13. Just as the self advances through childhood, youth and old age in its
physical body, so it advances to another body after death. The wise who
are centered in the oneness of the Infinite are not confused in this change
called death.
14. In these bodies, we experience heat and cold and pleasure and pain,
Arjuna. But these feelings are transient. They do not endure and they are,
in truth, one and the same. You should not distinguish them.
15. The wise who are centered in the oneness of the Infinite do not
distinguish heat and cold or pleasure and pain but see them as the oneness
of experience. Their perception is that of Infinity and immortality.
16. This world and all that is a part of it is only a manifestation of the
Infinite. It is finite and transient and is not the true reality. Infinity
is the
only true reality. The wise who are centered in the oneness of Infinity
do
not distinguish the myriad realities.
17. The oneness of Infinity permeates all things. It can be ignored. But
It
can never be destroyed. It manifests and disintegrates the potential of
all
things forever but Its oneness is unchanging.
18. The body is mortal and eventually dies, Arjuna, but the immortal,
infinite spirit that inhabits the body lives on after the death of the physical
body. Therefore, Arjuna, fight the battle.
19. Those who think that they can kill or those that think they can be killed
are confused in the manifestations of bodily death. The infinite, immortal
spirit can neither kill or be killed.
20. The spirit was not born and the spirit does not die. The spirit is infinite
and immortal and does not die when the body dies.
21. Arjuna, when one is centered in the oneness of the Infinite and
understands that the spirit is infinite, immortal, unborn and deathless,
how
is it possible to be confused in killing or being killed?
22. Just as the body casts off worn out clothes and puts on new ones, so
the infinite, immortal spirit casts off worn out bodies and enters into
new
ones.
23. Weapons cannot pierce the immortal, infinite spirit, as fire cannot
burn
it, water cannot wet it, and the wind cannot wither it.
24. The infinite, immortal spirit cannot be cut, or burned, or made wet
or
made dry because it is at one with Infinity. The spirit is everlasting,
all
pervading, stable, immovable, eternal.
25. The infinite, immortal spirit is inconceivable, unmanifested, immutable
and at one with Infinity. Knowing this Arjuna, you have no reason to
despair or grieve.
26. Even if you think that the self is subject to birth and death you should
not grieve, Arjuna.
27. Everything that is born is going to die and everything that is unborn
will be born. There is no reason to morn this inevitable cycle of birth
and
death.
28. The spirit is unmanifested and then it is manifested and then it returns
to the unmanifested state. There is no point in lamenting this.
29. The infinite immortality of the spirit is realized by very few. Few
see
it, few feel it, few hear it. Even when it is perceived, it is never truly
understood.
30. The spirit which incarnates in every sentient being is invincible and
indestructible, Arjuna. Therefore, there is no need to grieve for anyone.
31. Consider your path of life and do not waiver. There is nothing more
appropriate for a warrior than a war against evil and injustice.
32. What could be more harmonious for a warrior than to have a war like
this to fight? It is like the doors of heaven have opened for you.
33. If you do not fight when it is your path of life to fight, then you
will
become confused and you will not live in peace and harmony within
yourself.
34. If you do not fight, then the word will spread that you have dishonored
your path of life and for one who has lived a life of honor, dishonor is
worse than death.
35. The warriors that are gathered here will believe that you withdrew out
of fear and everyone who held you in high regard will despise you.
36. Your enemies will scoff at your strength and will say many things
which should not be said. Consider how painful this will be.
37. Death on your path of life gives you peace. Victory reduces the chaos
in the world. Stand up Arjuna and resolve to fight.
38. If you center yourself in the oneness of the Infinite and become
indifferent to pleasure and pain, gain and loss, victory and defeat in this
battle, you will avoid confusion on your path of life.
39. You have acquired understanding through philosophy and intellect.
Now consider the spiritual aspects. With spiritual understanding you will
break through your confusion.
40. The spiritual practice of centering yourself in the oneness of the
Infinite enables you to understand that no act in this world is lost or
wasted. Centering yourself in the oneness of the Infinite prevents you from
becoming confused in sorrow.
41. When you are centered in oneness, your path becomes clear and your
life flows in peace and harmony. When you are not centered, then the mind
becomes confused in endless thoughts and choices and the many potential
paths of action.
42. There are many who give flowery discourses as they focus on the letter
of the law and proclaim that, "There is nothing else".
43. Heaven is their desire but they are confused in desire and attempt to
find peace and harmony in meticulous rites and rituals which they believe
will give them pleasures and power when in fact these rites and rituals
only
create more confusion within them.
44. Their confusion in the desire for pleasure and power blocks them from
becoming centered in the oneness of the Infinite and consequently they do
not live in peace and harmony.
45. The scriptures proclaim the three aspects of nature but you should
remain centered in the oneness of the Infinite and not distinguish the three
aspects of nature or the duality of all things. If you do this, you will
not
become confused in the manifestations of the Infinite. This is the path
of
peace and harmony.
46. Just as a reservoir is useless when the land is flooded, so the scriptures
are useless to those who are centered in the oneness of the Infinite and
see
God everywhere.
47. Be focused on action and not on the fruits of action. Do not become
confused in attachment to the fruit of your actions and do not become
confused in the desire for inaction.
48. Discipline yourself to act in harmony with your path of life without
confusion in attachments. Do not distinguish success and failure but stay
centered in their oneness.
49. Remain centered in the oneness of the Infinite and do not become
confused in attachments. Those who act for the fruits of their actions are
always confused in anxiety over the results of their actions and do not
live
in peace and harmony.
50. When you center yourself in the oneness of the Infinite, then you do
not become confused in anxiety. When you are not attached to the results
of your actions, then you are not confused in worry. Therefore, center
yourself in the oneness of the Infinite and act in harmony with your path
of
life. Fight this battle.
51. Those who remain centered in the oneness of the Infinite are not
confused in attachment to the fruits of their actions and are also not
confused in distinguishing life and death. They live in peace and harmony
in all realities.
52. When you become centered in the oneness of the Infinite, then you
become indifferent to everything that you hear and everything that you see
and you avoid confusion in the manifestations of the Infinite.
53. When you are centered in the oneness of the Infinite, your mind is not
confused in conflicting opinions and thoughts and you live in peace and
harmony and outside the realm of confusion.
54. Then Arjuna asked,
Krishna, when one is centered in the oneness of the Infinite, how does one
talk, walk and sit?
55. And Krishna said,
When one is not confused in desire or attachments or in distinguishing the
manifestations of the Infinite, when she is centered in the oneness of the
Infinite and consequently centered within herself, then her insights are
always true.
56. She is not confused in difficulties, pleasures, preferences, fear or
anger.
57. She is not confused in attachments and does not distinguish events as
good or evil.
58. As a tortoise withdraws into its shell, she withdraws her senses from
sensuous objects.
59. When one withdraws from sensuous objects the desire for those
objects fade.
60. When the senses become activated it is easy to become confused in the
manifestations of the Infinite even for the most disciplined sage.
61. When one disciplines herself to remain centered in the oneness of the
Infinite, then controlling the senses naturally follows.
62. When one focuses on sensuous objects, then one becomes confused in
desire. Confusion in desire leads to confusion in attachment and confusion
in attachment invariably leads to confusion in anger.
63. When one becomes confused in the emotions of anger, then valid
judgment is sacrificed and one is unable to determine the path of wise
action and the path to even greater confusion.
64. Those who remain centered in the oneness of the Infinite do not
become confused in emotions and interactions with sensuous objects and
consequently live in peace and harmony.
65. Those who live in peace and harmony can easily discern the path of
wise action that maintains one within the oneness of the Infinite from the
path that leads to confusion in the manifestations of the Infinite.
66. There is no peace and harmony for the undisciplined mind that chases
after every thought no matter how trivial. It is not centered in the oneness
of the Infinite and therefore exists in confusion.
67. When the mind is not centered in the oneness of the Infinite, it is
tossed about like a ship in a gale.
68. When the mind is completely withdrawn from sensuous objects, it is
centered in the oneness of the Infinite and is clear and in perfect harmony
with one's path of life.
69. For those who are centered in the oneness of the Infinite, what seems
like night for everyone else is perceived as perfect harmony by the
disciplined mind and what seems like day for everyone else is also
perceived as perfect harmony by the disciplined mind.
70. Those who are confused in desire do not live in peace and harmony.
Those who are centered in the oneness of the Infinite and perceive the
oneness of all desires, the same way that all rivers merge into the oneness
of the ocean, live in peace and harmony.
71. When one is not confused in desire, craving, and possession and does
not distinguish himself or herself from the oneness of all of humanity,
he or
she lives in peace and harmony.
72. When one is centered in the oneness of the Infinite, he or she lives
in
peace and harmony in all realities and does not distinguish the life and
death of the body.
CHAPTER 3
Action
1. Arjuna said,
Krishna, you have taught me that the path of wisdom is superior to the path
of action and yet now you urge me toward to pursue this battle.
2. Your teachings seem to me to be inconsistent. Please clear up this
contradiction and show me the one true path.
3. Then Krishna responded,
I have always taught the two paths. The One is the path of disciplined
meditation and contemplation that leads to wisdom and one is the path of
discipline that leads to action.
4. One does not avoid confusion in desire and attachment to the fruits of
action by becoming inactive. One does not live in peace and harmony by
the renunciation of all action.
5. No one, even for a moment, exists in this reality without acting. The
aspects of nature moves all living things to action.
6. One who renounces all action and yet allows his mind to dwell on
sensuous objects is deluding himself.
7. When one is centered in the oneness of the Infinite and through
discipline controls the senses such that as she acts in the world she remains
detached and indifferent to the manifestations of the Infinite, she lives
in
peace and harmony.
8. By action you follow your path of life. Action is better than inaction.
Consider that some level of action is required in order to maintain your
body. Renunciation of all action is impossible.
9. When action is performed solely in order to satisfy the desires of the
body, the world becomes a prison for the self. However, when one is
centered in the oneness of the Infinite, then one is indifferent to the
fruits of
his actions and he lives in peace and in harmony with all things.
10. From the beginning of the world, humanity and action have been
linked as one. It is through action that you travel your path of life and
fulfill your destiny.
11. It is through action that you create harmony between your self and the
oneness of the Infinite. By being centered in the oneness of the Infinite,
your acts create peace and harmony in all realities.
12. When one is centered in the oneness of the Infinite, all her acts are
in
harmony with the perfect peace and harmony of the Infinite and all her
needs are fulfilled. Receiving without action results in confusion.
13. Those who are centered in the oneness of the Infinite act in peace and
harmony with all of humanity and partake of the fruits of harmonious
action. Those who act only to feed themselves and see themselves as
separate from others are confused in selfishness.
14. All beings are nourished by food. Food is nourished by the rain. Rain
is manifested by all beings acting in peace and harmony within the oneness
of the Infinite.
15. All the manifestations of the Infinite are at one with the Infinite
and all
manifestations are in a constant state of change. All manifestations are
in a
state of manifesting or in a state of disintegrating. Action is inseparable
from change. They are the same.
16. When one is centered in the oneness of the Infinite, his actions are
in
harmony with this oneness and he lives in peace and harmony. However,
when one perceives himself as separate from the Infinite oneness, he
becomes confused in the pleasures of the senses and does not live in peace
and harmony.
17. Those whose actions are centered in the oneness of the Infinite leave
nothing undone.
18. Those whose actions are centered in the oneness of the Infinite are
indifferent to what has been done and what has not been done and are not
dependent on any particular person or any particular thing.
19. Always act with detachment. When one acts with detachment, then
one is acting within the oneness of the Infinite and therefore lives in
peace
and harmony.
20. Always act with others in mind. Never forget your oneness with all
human beings. Acting in peace and harmony with others is the supreme
good.
21. When one acts in peace and harmony with the oneness of humanity, he
becomes a light to everyone. The standard set by one who lives in peace
and harmony is followed by others and eventually the entire world.
22. Arjuna, being at one with the Infinite, there is nothing that I ought
to
do and nothing to accomplish that I have not already accomplished. Yet I
continue to act.
23. If I did not act, then I would be setting an example of inaction and
the
whole world would cease to act.
24. If I do not act, then living beings would be destroyed, there would
be
chaos in society and the world would collapse.
25. Those that are confused act for their own welfare with little regard
for
humanity. The wise who are centered in the oneness of the Infinite act
without attachment to the fruits of their action and so preserve the world.
26. By inaction, Arjuna, you will confuse those who are lost in the maze
of
their actions. Discipline your mind to center your self in the oneness of
the
Infinite and you will show others the way out of the maze of confusion in
the manifestations of the Infinite.
27. The aspects of nature are the catalysts of all actions but those who
are
confused in egotism, who think they are not at one will all things and all
of
humanity, say to themselves, I am the catalyst.
28. The wise who are centered in the oneness of the Infinite understand
that all manifestations are manifestations of the Infinite oneness and they
are consequently not confused in these manifestations nor or they attached
to these manifestations.
29. The wise who are centered in the oneness of the Infinite, who live in
peace and harmony, should not disturb those who are confused in the
manifestations of the Infinite and are attached to their actions and the
fruits
of their actions; other than being a light to all by living a life of peace
and
harmony by remaining centered in the oneness of the Infinite.
30. Remaining centered in the oneness of the Infinite, understanding that
all actions are one, unattached to the outcomes, desiring nothing, fight
the
battle!
31. The wise who are centered in the oneness of the Infinite, who practice
my truth, live in peace and harmony in all realities.
32. Those who are not centered in the oneness of the Infinite, who do not
practice my truth, who object and are confused in the manifestations of
the
Infinite, are mindless and are lost and do not live in peace and harmony.
33. The wise act in harmony with their path of life as do all the creatures
of the earth. What good will it do to act in a way that is not in harmony
with one's path of life?
34. It is common for those who are confused in the manifestations of the
Infinite to be attracted to the pleasures of the senses and to be repelled
by
those things which cause pain to the senses. But you must not distinguish
pleasure and pain. To do so results in confusion and leads one away from
the oneness of the Infinite and consequently away from a life of peace and
harmony.
35. It is better to follow one's own path of life imperfectly than to perform
someone else's path perfectly. It is better to die in peace and harmony
on
one's own path that to live in the confusion of another's path of life.
Attempting to live the path of life of another is always perilous.
36. Then Arjuna said,
What is it that leads us into confusion in the manifestations of the Infinite?
What leads us into confusion as if by force?
37. Krishna answered,
It is confusion in desire and confusion in the emotions of anger which arise
from the nature of things in this reality. It is the nature of the senses
to
seek pleasure and to avoid pain.
38. Just as fire is concealed by smoke and the image in a mirror is
concealed by dust, the knowledge of the oneness of the Infinite is
concealed by confusion in desire and confusion in the sensuous pleasures.
39. Confusion in desire and confusion in the sensuous pleasures is the
eternal enemy of the wise.
40. The senses, the mind and the intellect are the sources of confusion
in
desire which delude human beings and denies them a life of peace and
harmony.
41. Therefore, Arjuna, discipline the mind and restrain the senses so that
you will not be confused in desire that is an impediment to wisdom and
sound judgment.
42. The senses rule the body, the mind rules the senses, the intellect rules
the mind and the infinite, immortal spirit rules the intellect.
43. The infinite, immortal spirit is at one with the Infinite; the source
of a
life of peace and harmony. The self can conquer confusion in desire
because through the spirit it is at one with Infinity and therefore
understands the nature of confusion in the manifestations of the Infinite.
CHAPTER 4
Knowledge
1. Lord Krishna said to Arjuna,
I taught this knowledge to Vivasvat, the lord of the universe. Vivasvat
taught this knowledge to Manu, the lord of the earth. Manu taught it to
the great sage Ikshvaku.
2. This knowledge was handed down from sage to sage for many centuries
but in time this knowledge was lost to the world.
3. This knowledge is profound and its mystery is very deep. I am
imparting this knowledge to you because you have the capability to
understand it and because you are my friend.
4. Then Arjuna said to Krishna,
You were born after Vivasvat, the lord of the universe. How is it possible
that you taught this knowledge in the beginning?
5. Then Krishna said,
Arjuna, I have been born infinite times and so have you. The difference
between you and I that I remember all my births and all my lives.
6. My true nature is my infinite, immortal spirit which was never born nor
has it ever died. It is through control of this infinite, immortal spirit
that I
incarnate within a human form and appear to be born and appear to die like
all human beings.
7. When mankind becomes confused in the manifestations of the Infinite
and believes that this reality is the true reality, darkness and chaos reign.
It is then that I return to the human form.
8. In every age, I return to this reality in order to re-establish the
knowledge of the oneness of the Infinite. I return to bring peace and
harmony to a world confused in the manifestations of war, chaos and
darkness.
9. When human beings truly understand the nature of my being, they
consequently understand the nature of their own being and are no longer
confused in the manifestations of the Infinite and therefore do not
reincarnate in this reality except by choice.
10. There are many who are not confused in the manifestations of
attraction, fear, and anger. They are at one with me and at one with the
Infinite. It is through knowledge of the oneness of the Infinite that they
live in peace and harmony.
11. There are infinite paths within me and within the oneness of the Infinite
which I embody.
12. In order to live in peace and harmony, people pray and meditate upon
the oneness of the Infinite. It is by being in harmony with the oneness
of
the Infinite that people accomplish all things.
13. I am the manifestation of all the races of human beings that you
perceive and distinguish but my true essence is the undistinguished oneness
of humanity. I am the manifestation of all things distinguished in this
reality. But my true essence is the oneness of all the manifestations of
the
Infinite.
14. I am indifferent to all action and I have no attachment or desire for
any
particular results. Those who understand this are centered in the oneness
of the Infinite and are free and live in peace and harmony.
15. All the ancient sages knew and understood the oneness of all things;
the oneness of action and inaction. They were not attached to any action
and they did not desire any particular result. Yet, they also understood
the
need to act while they resided in this reality.
16. What is action and what is inaction? This is not easy to grasp and
many inspired seers have trouble understanding it. Listen, and I will give
you the secret knowledge and you will no longer be confused in the
manifestations of action and inaction.
17. In order to live in peace and harmony within yourself, you must
understand the difference between harmonious and chaotic action as well
as the difference between action and inaction. The way of action is not
easy to put into practice.
18. The sage sees the action in inaction and the inaction in action. She
does not distinguish action and inaction and yet leaves nothing undone.
19. The sages recognize one who has knowledge as one who is not
confused in the manifestations of desire for results. She is centered in
the
oneness of action and inaction.
20. The wise are not confused in attachment to action or to inaction but
are centered in the oneness of the Infinite. Even though they appear to
do
nothing they leave nothing undone.
21. Centered in the oneness of the Infinite, the sage is not confused in
possessions or expectations. She has disciplined herself and her thoughts
to remain centered in the oneness of the Infinite. Her body manifests
actions and inactions but her mind remains centered in the oneness of the
Infinite.
22. Remaining centered in the oneness of the Infinite, the sage is not
confused in dualities, is not confused in distinguishing failure or success,
is
not confused in envy and even though she acts, she is indifferent to the
results of her actions. She is in harmony with all things that impact her
because she makes no distinctions.
23. When one is not confused in attachments to the manifestations of the
Infinite, she is free and she is centered in the knowledge of the oneness
of
the Infinite. In this state, all her acts are in harmony with the oneness
of all
things and she does not live in confusion.
24. When one sees the oneness of the process of worship and of that
which is offered in worship and of that which is accepted in worship, she
is
indeed centered in the oneness of the Infinite.
25. Some human beings worship the personal gods. Some worship the
Infinite oneness.
26. Some in their worship restrain the senses. Some in their worship avoid
objects which create pleasure to the senses.
27. Others in their worship attempt to inhibit their life force.
28. Others distribute their possessions, offer their pain and suffering,
take
vows, offer knowledge, study the holy texts and some meditate as a form
of worship.
29. Others worship by manipulating the breath, offering the exhalation to
the inhalation and the inhalation to the exhalation.
30. Others limit and restrict their diet, refusing to eat meat or to drink
wines and liquors in their worship. All these forms of worship focus the
mind on the oneness of the Infinite and center one in peace and harmony.
31. True worship is action which incorporates action and inaction and
centers one in the oneness of the Infinite. Those who do not act are not
at
peace and in harmony in this world. They are not at peace or in harmony
in
any of the infinite realities.
32. All forms of worship help one remain centered in the oneness of the
Infinite. The source of all forms of worship is action. The knowledge of
this leads to a life of peace and harmony.
33. The ultimate form of worship is the knowledge of the oneness of the
Infinite. It is greater than all forms of material worship. All action leads
to
the attainment of knowledge and therefore all action is worship.
34. By acting and by asking questions, wise men who are centered in the
oneness of the Infinite will give you the infinite knowledge which they
possess.
35. Once you attain the knowledge of the sages, you will never again be
confused in the manifestations of the Infinite. You will live in the peace
and harmony that comes from remaining centered in the oneness of the
Infinite and you will see all creatures in yourself and yourself in all
creatures.
36. If you are the most confused person in this reality, with the knowledge
of the oneness of the Infinite you will rise above all confusion in the
manifestations of the Infinite and live in peace and harmony.
37. As fire reduces all wood to ashes, the knowledge of the oneness of all
things will eliminate your confusion in the manifestations of the Infinite.
38. Nothing purifies like knowledge and nothing eliminates confusion like
the knowledge of the oneness of the Infinite. The sage who disciplines his
mind and controls his senses gravitates toward the peace and harmony that
the understanding of the oneness of the Infinite brings.
39. Disciplining the mind and controlling the senses, the person of faith
who is focused on knowledge attains it. And having acquired knowledge,
she lives in peace and harmony.
40. One who is ignorant of the knowledge of the oneness of the Infinite
is
confused in self-doubt, is disoriented and has lost his faith and therefore
lives in confusion and not in peace and harmony.
41. When you understand that all actions are one, you will sever your
doubts. You are then centered in the oneness of the Infinite and you are
free to act.
42. Therefore, Arjuna, sever your confusion in ignorance and self-doubt
with the sword of knowledge of the oneness of the Infinite. Arjuna, center
yourself in the oneness of the Infinite and arise!
CHAPTER 5
Renunciation
1. Arjuna said,
Krishna, you have advocated both action and renunciation of action.
Which is better?
2. Krishna said,
Both action and the renunciation of action lead to peace and harmony but
of the two action is the preferred one.
3. Those who are not confused in hated or desire are centered in the
oneness of the Infinite and live in peace and harmony. They are free from
the duality brought about by distinguishing the manifestations of the
Infinite.
4. Those who are confused in the manifestations of the Infinite believe
that
action and knowledge are different. The wise understand the oneness of
both. Achieving either attains both.
5. The wise understand that when one is centered in action he is
simultaneously centered in knowledge.
6. Renunciation of action cannot be achieved without action. One who, by
action, meditates on the oneness of the Infinite soon attains a life of
peace
and harmony.
7. The one who, by action, meditates, controls the senses and understands
the oneness of all life, understands that no act of any creature really
affects
her.
8. Those who are centered in the oneness of the Infinite know that when
seeing, hearing, touching, smelling, eating, walking, sleeping or breathing
they are not doing anything at all.
9. Those who are centered in the oneness of the Infinite know that it is
only the senses that experience and distinguish sense objects.
10. When one is not attached to the fruit of his actions but acts in oneness
with the Infinite, he is not confused in his acts as the lotus leaf is not
touched by the water.
11. The wise are not attached to the fruit of their action but they continue
to act with their body, mind, intellect and senses in peace and harmony
with
the oneness of the Infinite.
12. Those who are not confused in the fruits of their actions are centered
in the oneness of the Infinite and live in peace and harmony. Those who
are confused in the desire for the fruits of their actions live in bondage
to
their actions.
13. Not being confused in action, having renounced all action, and
remaining centered in the oneness of the Infinite, the wise understand that
they are the infinite, immortal spirit incarnate in the body and it is the
body
that acts and causes action and not the infinite, immortal spirit.
14. The infinite, immortal spirit which is at one with the Infinite, does
not
directly create the actions that permeate the world nor is it affected by
anything that happens in the world. It is the earth which is a manifestation
of the Infinite that moves all things.
15. The Infinite does not judge anything. Those who are confused in the
manifestations of the Infinite in general and the world in specific have
lost
their knowledge of the oneness of all things.
16. When you realize that you are the infinite, immortal spirit and not
the
body which is a manifestation of the earth, you are awakened. This
knowledge of the nature of the spirit which is infinite and immortal and
at
one with the Infinite illuminates the ultimate reality of oneness like the
sun
illuminates the earth.
17. When one is centered in the knowledge of the oneness of the Infinite
and moment to moment meditates upon this knowledge, she lives in peace
and harmony and is not confused in the manifestations of the Infinite in
any
reality.
18. Those who are not confused in the manifestations of the Infinite see
the oneness of the Infinite in the scholar, the priest, the derelict, the
cow,
the elephant and the dog.
19. When one sees the oneness of all things, the oneness of the Infinite
in
all things, she lives in peace and harmony with all things and is unaffected
by the endless change of never ending manifestations and disintegrations
of
this reality.
20. Those who are centered in the knowledge of the oneness of the Infinite
are not confused in distinguishing pleasure or pain but live in peace and
harmony.
21. Those who are indifferent to the interactions of the physical body in
this reality are not confused in those interactions but live in the never
ending bliss of peace and harmony that is the nature of the oneness of the
Infinite.
22. Arjuna, all pleasure and pain have a beginning and an end and are the
cause of suffering. A wise person, therefore, does not distinguish pleasure
and pain.
23. Those who are not confused in desire and anger while they inhabit
their bodies are centered in the oneness of the Infinite and live in peace
and
harmony.
24. Those who are centered in the oneness of the Infinite and moment to
moment meditate upon that oneness live in the peace and harmony of the
light of knowledge. Their peace and harmony comes from within the
knowing of their infinite, immortal spirit.
25. The wise who are not confused in doubts, have disciplined their minds.
They delight in the well being of all creatures and because of their
knowledge of their oneness with all beings, they therefore live in peace
and
harmony.
26. Those who are centered in the oneness of the Infinite are not confused
in attachment to the fruits of their actions and are not confused in lust
or
anger and live in peace and harmony.
27-28. Through meditation one withdraws from the material world,
focuses his attention between his eyebrows, equalizes his breathing and
consequently controls his mind, his intellect and his senses and thus comes
to know the oneness of the Infinite and is consequently no longer confused
in desire, fear or anger.
29. Becoming centered in the oneness of the Infinite, one avoids confusion
in the manifestations of the Infinite and lives in peace and harmony.
CHAPTER 6
Meditation
1. Krishna said,
One who acts and is not confused in the manifestations of his actions has
disciplined his mind and is centered in the oneness of the Infinite.
2. A disciplined mind is centered in the oneness of the Infinite, Arjuna.
No
one who is confused in the manifestations of his actions lives in peace
and
harmony.
3. Those who want to live in peace and harmony must ascend to that state
by means of actions which are not performed for the purpose of attaining
the fruits of those actions but performed with indifference to the fruits
of
those actions.
4. Those who are not confused in desire and are not confused in
attachment to the fruits of their actions live in peace and harmony in this
reality as well as all realities because they are moment to moment centered
in the oneness of the Infinite.
5. If the self is disciplined, then one lives in peace and harmony and if
the
self has no discipline, then one lives in the confusion in the manifestations
of the Infinite. The self is its own best friend and its own worst enemy.
6. As you discipline your mind by remembering your oneness with the
Infinite, your mind becomes your ally and you will live in peace and
harmony. On the other hand, the uncontrolled mind behaves like an enemy
and allows one to become lost in the manifestations of the Infinite.
7. For those who have disciplined the mind to remain moment to moment
centered in the oneness of the Infinite they live in peace and harmony
because they are not confused in the manifestations of hot and cold,
pleasure and pain, praise and blame.
8. The wise who have disciplined their mind to remain moment to moment
centered in the oneness of the Infinite live in peace and harmony and are
completely fulfilled. Having become indifferent to the senses they exist
at
the peak of consciousness in this reality. To them a clod of dirt, a common
stone or gem stone or a nugget of gold are the same.
9. The wise who remain centered in the oneness of the Infinite do not
distinguish family, friends or enemies; those who support them and those
who attack them; good or evil.
10. The wise remain in solitude in the oneness of the Infinite by
disciplining their minds and controlling their bodies and consequently are
not confused in desire or in possessions.
11. In order to meditate, find a peaceful and harmonious place and if
necessary sit upon a grass mat, a pillow or a towel for comfort. If this
is
not possible, know that meditation is possible in any place and in any
position.
12. Clear the mind by concentrating on the breath.
13. Keep the body relaxed and still, and keep the eyes closed.
14. With the mind and the body tranquil, contemplate the oneness of the
Infinite.
15. By habitual mediation, the wise remain moment to moment aware of
the oneness of all things, they live in this reality within their infinite,
immortal spirit and consequently live in peace and harmony.
16. Arjuna, living in peace and harmony requires discipline in eating and
sleeping; neither eating or sleeping too much or too little.
17. Those who are moderate in eating and fasting, sleeping and
wakefulness, play and work as well as all things live in peace and harmony.
18. When one's consciousness, through discipline, resides within her
infinite, immortal spirit, remaining centered in the oneness of the Infinite,
and not confused in desire she will naturally live in peace and harmony.
19. When one has disciplined her mind to remain moment to moment
centered in the oneness of the Infinite, she becomes as steady as a candle
flame in a windless place.
20. When one is deep in meditation on the oneness of the Infinite, it is
then
that the consciousness perceives the infinite, immortal spirit and
experiences perfect peace and harmony.
21. When one experiences the perfect peace and harmony of the infinite,
immortal spirit which surpasses all pleasurable senses, she seeks always
to
remain in that perfect peace and harmony.
22. When one attains this state of perfect peace and harmony she realizes
that there is no higher existence. Being centered in this state of perfect
peace and harmony, she is indifferent to the worst possible affliction.
23. When one, through meditation, is centered in the oneness of the
Infinite, she is beyond suffering and as a result actively and habitually
practices meditation with determination and sustained enthusiasm.
24. The wise let go of personal desires and attachment to the fruits of
their
actions and then with their disciplined minds become indifferent to all
sensuous experiences.
25. Through meditation, little by little the mind will become centered in
the
oneness of the Infinite and eventually it will be able to remain fixed in
this
oneness without wandering.
26. When the mind wanders, return it to a moment to moment
contemplation of the oneness of the Infinite.
27. The wise who remain moment to moment centered in the oneness of
the Infinite experience perfect peace and harmony and are free from
confusion in the manifestations of the Infinite.
28. The wise who habitually discipline the mind to meditate upon the
oneness of the Infinite live in peace and harmony and avoid confusion.
29. When one is centered in the oneness of the Infinite she does not
distinguish anything. She sees her oneness with all creatures and their
oneness with her.
30. Those who see the oneness of all the manifestations of the Infinite
live
in peace and harmony.
31. The wise who perceive the oneness of all things in everything live in
peace and harmony regardless of his or her unique human manifestation in
this reality and regardless of where he or she resides upon the earth.
32. The wise one who is centered in the oneness of the Infinite
understands that the pleasure or pain experienced by any human being is
in
fact her pleasure or pain.
33. Then Arjuna said,
Krishna, I cannot comprehend how the mind which is so restless can center
itself upon the oneness of the Infinite and thereby achieve peace and
harmony.
34. Krishna, not only is the mind infinitely restless, it is turbulent,
obstinate, and powerful. Trying to control the mind is like trying to control
the wind.
35. Then Krishna responded,
It is true, Arjuna, that the mind is all that you say that it is. However,
I
assure you, by habitually meditating on the oneness of the Infinite and
by
not becoming confused in the manifestations of desire, hatred and fear,
the
mind can be controlled.
36. Those who do not have self discipline will find it difficult to control
the
mind in meditation but those who discipline themselves by striving can
discipline the mind.
37. Then Arjuna said,
Krishna, what happens to someone who knows the peace and harmony that
controlling the mind brings but who simply does not have the self control
to discipline the mind as it wanders from the path.
38. If one wanders from the spiritual path will he be confused in both the
earth and spiritual realities and become scattered like clouds in the sky?
39. Krishna you have the answer. Remove the doubt that possesses me.
40. Then Krishna said,
No one is forever lost Arjuna. Eventually all remember the oneness of the
Infinite.
41. When the body dies the infinite, immortal spirit returns to the world
of
the spirit for a time. There the spirit resides until it is ready to move
on,
regardless of whether it again reincarnates in this reality or not.
42. If the spirit chooses to be reborn in this reality, it also chooses
the kind
of life into which it will be born. It will chose a life that will advance
it on
its path to the perfect peace and harmony of understanding the oneness of
the Infinite.
43. In this new life it will pick up where it left off in some previous
life and
will proceed on the path to greater understanding and increased peace and
harmony.
44. In spite of the lapse of time it will pick up where it left off because
it
can never lose what it has come to understand in previous existences. A
person who strives and meditates proceeds on the path ahead of those who
simply perform the rituals which are the husks of true understanding and
enlightenment.
45. Over a number of lifetimes a person emerges from his confusion in the
manifestations of the Infinite in general and from confusion in the
manifestations of desire in specific. Eventually he will achieve an
understanding which will allow him to remain moment to moment centered
in the oneness of the Infinite and live in peace and harmony.
46. Those who are moment to moment centered in the oneness of the
Infinite find the perfect peace and harmony that eludes the man of
intentional action, the acetic, and the man of knowledge.
47. Of all human beings those who are moment to moment centered in the
oneness of the Infinite are those who live in perfect peace and harmony
in
all realities.
CHAPTER 7
Wisdom
1) Then Krishna said,
Focus on me, reside in me, and practice discipline. Merge with me and
know the oneness of Infinity.
2) I will teach you of knowledge and wisdom. Attaining these two there is
nothing else to pursue.
3) Only one human being in a thousand seeks peace and harmony and
among those fewer still achieve peace and harmony in all dimensions.
4) There are eight earthly aspects of my nature; earth, air, fire and water,
spirit, mind, intellect and ego or self.
5) These eight comprise my earthly dimension. I also have a higher nature
which is at one with the Infinite.
6) The eight earthly aspects of my nature are a manifestation of Infinity.
The nature of Infinity is change forever manifesting and disintegrating
the
potential of all things.
7) Since I am at one with Infinity, nothing is separate from me. The
universe is no more than a string of precious gems and jewels around my
neck.
8) Arjuna, I am the taste in water, the light in the sun and the reflected
light from the moon. I am all the holy scripts and I am the sacred word
OM, the sound of silence, courage in human beings.
9) I am the sweet fragrance of the earth. I am the brilliance in fire. I
am
the infinite, immortal spirit incarnating in all beings and creatures. I
am the
spiritual striving in all human beings.
10) I am the infinite potential of all beings. I am the understanding of
the
wise. I am the radiant splendor of all beauty.
11) I am the strength that is not confused in desire and emotion. I am the
oneness of desire and detachment inherent in the peace and harmony of the
oneness of the Infinite.
12) All the manifestations of nature, no matter how defined are a
manifestation of the oneness of the Infinite with which I am one. I am not
contained in them, but they are a manifestation of me.
13) All beings are confused in the manifestation of the oneness of the
Infinite, confused in distinguishing all things one from the other. Few
there
are who see the oneness of all things, my unchanging oneness forever
changing through manifestations and disintegrations.
14) It is difficult not to become confused in the manifestations of the
Infinite. But those who moment to moment reside in the oneness of the
Infinite see past the illusion of manifestations.
15) Many are confused in the manifestations of the Infinite and become
confused in evil deeds because they perceive themselves as separate from
the oneness of Infinity and consequently reside in their lower nature finding
little peace and harmony in their lives.
16) People worship me as the embodiment of the oneness of Infinity for
different reasons. The oppressed because of their confusion in suffering.
The seekers of the purpose of life because of their confusion in life. The
would be achievers because of their confusion in desire. The wise because
of their wisdom.
17) The wise are set apart because they have disciplined their minds to
stay moment to moment centered in the oneness of the Infinite. I am dear
to the wise and they are dear to me. We are one.
18) All the seekers of peace and harmony are blessed but the wise who are
moment to moment centered in the oneness of the Infinite, who
consequently live in peace and harmony, are in fact at one with me and are
everything that I am.
19) For most it takes many lifetimes to shed confusion in the
manifestations of the Infinite and achieve the wisdom of the oneness of
Infinity. Few can moment to moment reside in the oneness of the Infinite
and see the oneness of all things in me.
20) Those who are confused in the manifestations of the Infinite become
confused in the worship of gods who are themselves manifestations of the
Infinite. Practicing various rites and rituals these human beings become
confused in confusion.
21) No matter the form or nature of the god worshiped, those who
worship that god in faith establish themselves in that faith as a
manifestation of me.
22) Through faith the objects of desire are manifested; though in confusion
as to the belief that it was the god worshiped as opposed to the Infinite
oneness through which the object of desire manifested.
23) Those who in confusion worship manifested gods achieve finite
rewards but those who moment to moment are centered in the oneness of
all gods and the oneness of the Infinite are not confused in the
manifestation of gods and achieve a life of peace and harmony in all
dimensions and realities.
24) Those without wisdom believe that I am the intangible manifesting in
this reality. They are ignorant that I am at one with the Infinite and that
I
am simultaneously manifested tangible and intangible undistinguished by
the oneness of the Infinite.
25) Virtually all human beings are confused in the manifestations of the
oneness of Infinity and confused in the manifestation of this earthly reality.
They are without wisdom to know that I am infinite and immortal, unborn
and undying and at one with Infinity.
26) Arjuna, I know all things past, present, and future because they are
undistinguished by me. They are one. Yet there is no human being who
consciously knows the oneness of Infinity that I embody.
27) At birth all beings are confused in distinguishing the manifestations
of
Infinity into endless dualities that arise from confusion in desire for
physical
survival. To survive, distinctions must be made in this reality but spiritual
confusion comes in not seeing the oneness of all distinctions.
28) When human beings discipline themselves to stay moment to moment
centered in the oneness of Infinity, they are no longer confused in the
manifestations of the Infinite, no longer confused in dualities and
distinctions and consequently live in peace and harmony.
29) Those who strive to moment to moment stay centered in the oneness
of Infinity, come to know the oneness of Infinity because the self and their
personal path of life in this reality and in all dimensions are no longer
confused in old age and death.
30) Those who see the oneness of all aspects of nature, the oneness of all
objects of worship, the oneness of all self sacrifice and devotion are
centered in the oneness of the Infinite and do not distinguish death and
so
move from this reality to the other realities as one moves from one room
to
another. They exist in peace and harmony in all realities and in all
dimensions.
CHAPTER 8
More Questions
1. Arjuna asked:
What is the Absolute truth?
What is the self?
What is Karma?
What is the earth?
What is the spiritual realms?
2. What is self-sacrifice?
And how does one make such an offering?
How are the dying reunited with you at the time of death?
3. Then Krishna answered,
The absolute truth is that everything is one.
The nature of that oneness is to manifest and to disintegrate the potential
of
all things.
4. The self and the earth are both manifestations of the Infinite oneness.
Karma is simply a path that is followed whether it be the path of a human
being or the path of the earth or the path of the universe. The spiritual
realm is the intangible dimension that is dismissed by tangible beings and
yet never ceases to influence all beings.
5. At the time of death, as at the time of birth and all during life, all
beings
are united in oneness with me. If at the time of death, one is contemplating
the oneness of Infinity, that person's infinite, immortal being will become
immediately conscious of me at the time the body dies.
6. If one is thinking of something other than the oneness of the Infinite
at
the time the body dies, then the consciousness will gravitate to whatever
it
was focused on at the time of death.
7. Therefore, moment to moment meditate on the oneness of the Infinite
so that at the time of death you will not become confused in the
manifestations of the Infinite but will immediately be in harmony with the
oneness of the Infinite and you will experience peace and love.
8. The disciplined mind which moment to moment meditates on the
oneness of the Infinite does not distinguish life and death and so at the
time
of death, when the heavy manifestation of the body is cast off, the spirit
in
its freedom merges into the perfect peace and harmony of the oneness of
the Infinite.
9. Moment to moment meditate on the oneness of the Infinite, the
potential of all things. Infinity is infinitely subtle, yet manifests and
disintegrates all things. It is inconceivable because it is infinite; brighter
than a billion suns, darker than the blackest void and yet it is neither
light
or dark.
10. One who meditates moment to moment on the oneness of the Infinite,
who at the time of death focuses the vital energies between the eyebrows
into the chakra there, will at the time of bodily death become one with
the
Infinite and experience the natural peace and harmony of oneness.
11. I will tell you about this experience of oneness with the Infinite,
which
is corroborated by all of the holy scriptures and is known by those who
have disciplined their minds to moment to moment meditate on the oneness
of the Infinite and who are therefore not confused in desire and passion.
12. At the time of death, close off the bodily senses and center the mind
in
the heart chakra and move the vital energies into the brow chakra.
13. Then think the word OM which represents the essence of the oneness
of the Infinite. As you leave your body, you will transcend into the perfect
peace and harmony of the oneness of the Infinite.
14. For those who discipline their minds to moment to moment meditate
on the oneness of the Infinite, peace and harmony come naturally into their
lives.
15. Those who moment to moment meditate on the oneness of the Infinite
are great souls who do not distinguish the mortality of the body, nor
suffering, nor a sense of separateness from all things.
16. The universe moves in cycles of manifestations and disintegrations,
in
cycles of birth and death, forever and ever. But those who moment to
moment remain centered in the oneness of the Infinite do not distinguish
these cycles and therefore transcend life and death.
17. When one understands that one day in the Infinite is equal to 1000
aeons in this reality and one night is equal to 1000 aeons in this reality
she
begins to understand the manifestations of days and nights.
18. As the cosmic day of Infinity dawns, then all potentials of Infinity
manifest from the Infinite oneness. With the coming of night, all
manifestations disintegrate back into the Infinite oneness.
19. At every micro moment the potential of the Infinite manifests while
at
every micro moment the manifestations of the Infinite disintegrate back
into the oneness of the Infinite. There is no beginning or end to this.
Only
by distinguishing beginnings and endings do beginnings and endings
manifest.
20. At the core of all the manifestations of the Infinite and at the core
of
the infinite potential of the Infinite, is the oneness of all things. The
common denominator of every thing is the oneness of every thing.
21. The essence of all things is the oneness of the Infinite. Those who
understand the oneness of the Infinite and moment to moment meditate on
this oneness live in peace and harmony and never mentally experience
separation from the Infinite and do not become confused in the
manifestations of the Infinite.
22. Through single-minded devotion to disciplining the mind to moment to
moment mediate on the oneness of the Infinite, the source of all creation
and the nature of all beings, one experiences perfect peace and harmony
in
all dimensions.
23. Arjuna, there are two possibilities for each soul after death. One is
rebirth by choice and the other is rebirth by default.
24. Those who moment to moment meditate on the oneness of the Infinite
are not confused in the manifestations of the Infinite and follow the path
of
the sun, the path of light, of fire, of the full moon and live in peace
and
harmony in all dimensions and are reborn by choice.
25. Those who are confused in the manifestations of the Infinite and
distinguish all things follow the path of night, the path of darkness, of
smoke, of the dark moon and do not live in peace and harmony in this
reality or in any dimension and are reborn into this reality by default
due to
their confusion in the manifestations of the Infinite.
26. These two possibilities of birth into this reality by choice and birth
by
default have always existed and will always exist.
27. One who is centered moment to moment in the oneness of the Infinite
is aware of these two possibilities and fully understands them. Those who
understand these two possibilities are never confused in the manifestations
of the Infinite.
28. There is no question that knowledge and study of the holy scriptures,
and service to others, and charity and austerity are each beneficial to
everyone who practices them but only by remaining moment to moment
centered in the oneness of the Infinite will one achieve perfect peace and
harmony in all realities and all dimensions.
CHAPTER 9
The Mystery of Oneness
1) Lord Krishna said,
Because of your confusion in the manifestations of war and your faith in
me, I will reveal to you the most profound and sublime secret of the
Infinite. With this wisdom coupled with discernment you will find the path
to peace and harmony in all that you do.
2) This wisdom, this mystery, this purifier of mortal confusion in this
reality, is easy to practice, easy to experience, in harmony with the peace
and harmony of the oneness of the Infinite, unchanging in its essence and
ever changing in its manifestations and disintegrations.
3) Those who do not see the truth of the oneness of the Infinite, Arjuna,
are confused in the manifestations of the Infinite and are confused in the
endless cycles of birth and death in this reality.
4) I am at one with the Infinite, the metaphorical embodiment of It, and
all
creatures and beings are a manifestation of this oneness but all creatures
and beings together do not comprise all of me.
5) It is the potential of the oneness of the Infinite which I embody, that
manifests and sustains all creatures and beings but they do not exist in
me
and I am not in my totality contained in them.
6) As the great winds blow across the entire earth but are confined in the
manifestation of space, all creatures and beings occupy the manifestation
of
the earth which is a manifestation of myself which is a manifestation of
the
oneness of the Infinite.
7) At the end of time all these creatures and beings disintegrate into the
oneness of the Infinite and immediately the potential of the Infinite begins
another cycle and manifests them again.
8) It is the nature of the Infinite to manifest all potentials, sustain
them,
and disintegrate them back into itself and then to begin again the process
of
manifesting, sustaining and disintegrating. I am the embodiment of the
oneness of the Infinite and as such it is my nature to follow the pattern
of
the Infinite manifestations and disintegrations.
9) Arjuna, I am detached from this entire process and so I am not bound
by it. I am not bound to the manifesting and disintegrating of this process
of never ending change.
10) With me as the embodiment of the oneness of the Infinite, all
potentials both tangible and intangible, both stationary and mobile, manifest
and disintegrate and thus the world goes round and round and the Universe
expands and contracts.
11) When I take on a human form, those confused in the manifestations of
the Infinite do not perceive my higher existence as the embodiment of the
oneness of the Infinite potential.
12) Confused in the manifestation of the Infinite, the confused perceive
themselves as separate from others. Consequently, their knowledge is the
knowledge of the manifestations of the Infinite and thus superficial. Their
lives are full of confusion in wrong doing and they do not realize that
all
their works are in vain.
13) But the great souls, through their wisdom, know that I am the
embodiment of the oneness of the Infinite and center themselves moment to
moment in that oneness. They know me as the unchanging Infinite which
manifests and disintegrates all potentials forever.
14) Moment to moment centered in the oneness of the Infinite and
perceiving me as the embodiment of that oneness, the wise honor their
vows to me, continuously sing the praise of peace and harmony, strive to
stay centered in oneness, devote themselves to oneness, discipline their
minds and constantly worship the oneness of Infinity.
15) Those who are wise, in their wisdom, when they see oneness, they see
me and when they see diversity, they also see me. Everywhere they look
they perceive unity.
16) In religion, I am the rites and the rituals as well as the sacrifice
and the
offering. I am the healing medicines and the sacred mantras. I am the fire
which consumes the offering and I am the one who offers it as well as the
one who receives it.
17) I am the father as well as the mother of the universe, the male as well
as the female. I am knowledge, the purifier, the sacred syllable OM, I am
the sacred scriptures.
18) I am the way of peace and harmony. I am the foundation of all worlds
and dimensions, the abode of all creatures and beings, the inner essence
in
all that lives. I am the peaceful and harmonious refuge, I am the loyal
and
true friend, I am the beginning, the in-between and the end of all
manifestations. I am the infinite womb. I am the eternal, imperishable seed
of creation.
19) I am heat, I am the sender and withholder of rain, I am the infinite,
immortality of every soul and I am bodily death. I am the manifestation
of
the Infinite and the potential manifestation of what is not.
20) Those who perform the sacred rituals at the appointed times will
emerge from confusion in the manifestations of the Infinite and live in
increasing peace and harmony. They will become centered in the oneness
of the Infinite and experience peace and harmony in all dimensions.
21) As long as the human consciousness is confused in the manifestations
of this world, they remain bound to endless cycles of life and death in
this
reality. Confusion in desire is the chain of bondage.
22) Those who moment to moment stay centered in the oneness of the
Infinite, though they may chose to reincarnate in this reality, do so by
choice; through wisdom, and not by ignorance and confusion in the
manifestations of the Infinite.
23) Those who perform the sacred rituals of other religions also worship
me because I am the embodiment of the oneness of all religions.
24) I am the object of all worship but unless the worshiper sees me as the
embodiment of the oneness of all religions, he will be confused in the
manifestations of his particular religion and therefore will not live in
true
peace and harmony.
25) Those who worship the saints go to the saints. Those who worship
their ancestors go to their ancestors. Those who worship the spirits go
to
the spirits. Those who are centered in the oneness of the Infinite reside
in
peace and harmony in all dimensions.
26) No matter what is offered to me in devotion - a leaf, a flower, a piece
of fruit, a drop of water - it is an acknowledgment of the oneness of the
Infinite and manifests peace and harmony in all dimensions.
27) Consider all your acts as acts of devotion, whether eating, praying,
giving help, working or resting and you will remain centered in the oneness
of the Infinite and live in peace and harmony.
28) If all your acts are acts of devotion, you will avoid confusion in the
manifestation of the Infinite and confusion in distinguishing good and bad.
You will remain centered in the oneness of the Infinite and live in peace
and harmony.
29) I see all creatures as one, not distinguishing one from the other, lesser
or greater, large or small, strong or weak. Those who worship me remain
centered in the oneness of the Infinite and are not confused in distinctions
and live in peace and harmony with all creatures.
30) If the most confused person in this reality centers himself in the
oneness of Infinity, he will find peace and harmony manifesting in his life.
31) If a person disciplines his mind to remain centered in the oneness of
the Infinite, he will be centered in me and will never become lost in
confusion in the manifestations of this reality.
32) No matter what your race, sex, nationality, or religion, if you remain
centered in the oneness of the Infinite, you will live in peace and harmony
in all dimensions.
33) Wise world rulers and sages seek peace and harmony. If you find
yourself confused in suffering, then meditate on the oneness of the Infinite
and your confusion will dissipate and you will return to a state of peace
and
harmony.
34) Discipline your mind with oneness, love oneness, serve oneness, and
worship the oneness of the Infinite and you will easily see your path of
life
and live in peace and harmony.
CHAPTER 10
Divine Manifestations
1. Then Lord Krishna said,
Arjuna, listen to me for I have more to teach you and through these
teachings you will emerge from your confusion.
2. Neither the gods or the sages know me because they are a manifestation
of me and as a manifestation of me they are only a part of me; at one with
Infinity, but still only a part.
3. The wise who understand that Infinity which I embody is unborn and
without beginning are centered in the oneness of the Infinite and not
confused in Its manifestations, which are in fact born and have beginnings.
4. Understanding and ignorance, truth and falsehood, pleasure and pain,
birth and death, fear and courage, glory and shame,
5. honor and disgrace, being and non-being, tangible and intangible, joy
and suffering, violence and non-violence and all degrees of duality are in
me one and the same.
6. The seven ancient and great sages and the four racial ancestors were
manifestations of the Infinite as were the ancestors of all creatures.
7. Those who are centered in the oneness of the Infinite understand the
nature of the Infinite and its unchanging manifestations and disintegrations
of all potentials creating the illusion of change in the manifested reality.
They are one with me.
8. I am the embodiment of the oneness of the Infinite and therefore the
source of all manifestations. The wise who are centered in this oneness of
the Infinite are at one with me and live in peace and harmony in all
dimensions.
9. The wise are moment to moment centered in the oneness of the Infinite,
they devote their lives to oneness, all their energy is focused on oneness.
When they speak to one another, they speak of oneness and they teach
oneness and they live in peace and harmony.
10. The wise who discipline their minds to moment to moment stay
centered in the oneness of the Infinite possess understanding and
knowledge and are at one with me.
11. Because they are centered in the oneness of the Infinite, they do not
live in the darkness of confusion in the manifestations of the Infinite but in
the light of wisdom and peace and harmony.
12. Then Arjuna said,
Lord Krishna, you are the embodiment of the oneness of the Infinite, the
supreme Brahman, perfection, the ultimate peace and harmony, unborn, the
essence and nature of the Infinite potential.
13. The ancient sages and seers, epic poets and saints have declared your
perfect peace and harmony and now you have yourself declared it to me.
14. Lord Krishna all that you have said to me I know to be the truth. No
manifestations of the Infinite oneness, no god or demon knows your infinite
essence and nature.
15. Only you Lord Krishna know yourself, know the Infinite oneness.
You are perfect among humanity, manifester of all beings and creatures,
sustainor of the universe, king of kings, lord of lords, creator, sustainor and
master of the universe.
16. Lord Krishna, tell me of your divine nature. Without reservation tell
me of the essence of the oneness of the Infinite; of the source of all
manifestations and disintegrations.
17. Lord Krishna teach me to meditate so that I may moment to moment
experience the perfect peace and harmony of the oneness of the Infinite.
Tell me upon what aspect of your infinity shall I focus my being and my
essence.
18. Lord Krishna tell me again of the path to perfect peace and harmony in
the oneness of the Infinite. Tell me. I can never hear enough of your
immortal truth.
19. Then Lord Krishna said,
As you wish Arjuna, I will tell you of my divine manifestations, but only the
most evident ones because the manifestations of the Infinite are without
number.
20. I am the self which is at one with Infinity and which resides in every
living and non-living thing. I am the physical beginning, middle and end of
all manifestations of the Infinite.
21. I am Vishnu, king and lord of all the gods, I am the light of the radiant
sun, I am the lightning of the storm as well as the storm itself. I am the
light of the moon which dominates the stars at night.
22. I am the most sacred of all sacred scriptures of all religions. I am
Indra, king and lord of the lesser gods. I am the mind that experiences
through the senses. I am the consciousness of all living things.
23. I am the lord of all that is deemed good. I am the king of all forms of
wealth. I am the purifying essence of all fire. I am the most majestic of all
mountains.
24. I am the highest and most holy of all priests. I am the most fierce and
powerful among generals. I am the vast ocean among bodies of water.
25. I am the greatest of all seers. Among sounds, I am the eternal syllable
OM. Among mantras I am the most sacred. In regards to what endures in
this reality, I am the Himalaya mountains.
26. Among trees, I am the sacred fig tree. I am the wisest of all the sages.
I am the unexcelled composer among musicians. I am the most holy of all
the saints.
27. I am unborn, infinite and immortal. I am the most majestic of all
horses and the noblest of the royal elephants. Among human beings, I am
the king of the world.
28. Among weapons, I am the thunderbolt. Among cattle, I am the
magical wish granting cow. I am the power of sex and the god and
goddess of love. Among snakes I am the King Cobra.
29. I am the cosmic serpent. I am water. I am the restraining power of
death.
30. I am the pious son of demons. I am the lion among animals; the eagle
among birds, the shark among fish. I am time that measures all things.
31. I am the purifying force of the wind. I am the perfect warrior. Among
reptiles, I am the crocodile. Among rivers, I am the mighty Ganges.
32. I am the beginning, middle and end of all manifestations of the Infinite.
Of knowledge, I am knowledge of the self. I am the logic of all debate.
33. I am the first and last letter of all alphabets. I am the infinite
intelligible combination of words. I am time eternal. I am Brahma, the
Infinite facing everywhere at once.
34. I am death, the disintegrator of all manifestations of the Infinite. I am
the potential of all possibilities. I am the masculine and the feminine
energies. I am fame, beauty, fortune, memory, intellect, loyalty and
forgiveness.
35. I am all religious chants. I am the meter of all sacred songs. I am all
the months of the year. I am all the seasons.
36. I am chance in all games of chance. I am the radiant brilliance of
gemstones. I am victory and defeat. I am effort and resolve. I am the
good of the virtuous. I am the clarity of the lucid.
37. I am all the prophets. I am each human being. I am all the epic poets.
I am all the inspired singers and bards.
38. I am the scepter of all monarchs. I am the morality of humanity. I am
the enigma of all mysteries. I am the wisdom of the wise.
39. Arjuna, I am the seed of all living things. I am all the manifestations,
animate and inanimate, tangible and intangible of the Infinite.
40. Arjuna, I am the embodiment of Infinity. Of my nature all the
examples I have given you are nothing when compared to my total Infinite
nature.
41. All that you perceive, all that you can conceive and all that you cannot
conceive, I am.
42. But what use is this trivial list of my various natures and aspects to
you. All you need to know is that I am more than everything. I am
Infinity. The entire cosmos is less than a speck of dust when measured
against my Infinity.
CHAPTER 11
Infinite Form
1. Arjuna said,
Krishna out of compassion you revealed to me the mystery of the self.
Through your words my delusion is gone.
2. Krishna, you have revealed to me the nature of the manifestations and
disintegrations of all creatures and beings, as well as the nature of the
infinite, immortal soul.
3. Krishna, as you have described your infinite, immortal self, I now long
to see your form in all its majesty power and glory.
4. Krishna, if you think my being is strong enough and my senses capable,
I beseech you to show me your true self.
5. Then Lord Krishna said,
Arjuna you see me in hundreds of thousands of diverse and divine forms as
well as in infinite colors and shapes.
6. See the light of the sun, the moon and the stars. See the great storms,
the magnificent dawn and the mighty winds.
7. Arjuna, look and see the entire universe, see the living and the
inanimate, and all that you can imagine in your mind's eye. I embody all
these within my form.
8. But Arjuna, I realize that you cannot truly see me with your physical
eyes or even your mind's eye, so I will give you a divine eye with which to
see my infinite form.
9. Sanjaya said,
Oh King, after saying this, Lord Krishna revealed his infinite self to Arjuna.
10. Krishna manifested infinite faces, countless mouths, revealing perfect
mysteries, eyes revealing enigmatic visions, heavenly jewels everywhere,
and unimaginable weapons of power.
11. Clothed in divine garments and garlands, and anointed with heavenly
perfumes and oils, he showed his all encompassing infinite form facing in all
directions simultaneously.
12. If a thousand suns were to rise in the heavens it would be as a candle
flame measured against the earth's sun, such was his brilliance.
13. Arjuna saw the infinite distinctions of Infinity, infinite parts and infinite
destinies, all as one, embodied in Lord Krishna.
14. Filled with electrified amazement, his hair standing on end, Arjuna
bowed his head to Lord Krishna and joined his hands in reverence and
homage and said,
15. Lord Krishna, I see within your infinite form all beings from the most
physical to the most divine, as well as all creatures great and small. I see
Infinity and Brahma on the lotus throne. I recognize all the ancient
prophets and seers as well as the celestial serpents.
16. I see your infinite form everywhere, infinite numbers of arms,
stomachs, mouths and eyes. Krishna, I see the oneness of Infinity without
beginning, middle or end.
17. I see your heavenly crown and infinite jewels, your mace and your
discus, with the infinite light. You are like a blazing sun whose magnificent
rays extend forever.
18. I acknowledge you as the Infinite oneness, the perfect knowledge of
the Infinite, the refuge of the living, the guardian of the infinite destinies,
the primal human being, all of humanity past, present and future.
19. Krishna, beginning, middle and end are one within you. You are
perfect power. The light of sun and moon is embodied in your eyes. Your
mouth contains the consuming fire, your brilliance radiates the entire
cosmos.
20. Krishna, your oneness fills all of heaven and earth. All worlds tremble
before your magnificent and terrible aspects.
21. All beings enter your presence. Some in fear and dread bow before
you with hands together in homage and respect. Endless crowds of great
sages and saints hail you and sing sublime hymns of praise to you.
22. When gazing upon your divine essence, even the highest celestial
beings are amazed and overwhelmed by you.
23. Krishna, seeing your almighty essence, your countless mouths and
eyes, your infinite form, your multitudes of arms, thighs, feet, stomachs,
teeth and fangs, all worlds tremble before you as I do.
24. Krishna, I see you standing on the earth yet touching the clouds with
rainbows of exquisite colors. Your countless mouths are open and your
myriad eyes are blazing. I gaze upon you and my entire being quakes, my
resolve is gone as well as my peace of mind.
25. When I see the teeth and fangs within your open mouth, I see the
purging fire at the end of time. I am in a daze without a sense of direction
and without a place to hide. Oh Krishna, Lord of the Universe have mercy
on me.
26. I see all the sons of the blind King Dhritarashtra and all their warriors
and generals and kings as well as Bhisma, Drona and Karna. I also see all
those on our side.
27. I see them all rushing head long into your terrible jaws, crushed by
your teeth and pierced by your fangs. I see their bodies crushed between
your teeth and their heads cracked open.
28. As all the rivers rush into the ocean, I see all these warriors, kings and
generals rushing into your mouth, into the blazing jaws of death.
29. As moths in disoriented frenzies fly into the destructive flame, so all
worlds hurl themselves into your blazing jaws of death.
30. Krishna, your infinite mouths lick up the infinite worlds, devouring
them in explosive flames. Your terrible radiance engulfs all creatures and
beings, all worlds, all manifestations of the Infinite, and disintegrates them
all in fire.
31. Tell me Krishna, who are you in this terrifying form. I bow to you
hands together in homage praying for mercy. I desire to know your
beginning. I desire to understand you and know your purpose.
32. Then Krishna said,
I am never ending time, forever moving forward creating and destroying all
worlds and I have come to destroy this world. It does not matter what you
do Arjuna, all the warriors, generals and kings arrayed before you will
cease to exist.
33. Therefore, arise Arjuna, conquer your enemies, achieve glory and
travel your path of kingship. All those who you see are already sentenced
to death. You are just my instrument.
34. Go ahead and kill Drona, Bhishma, Jayadratha, Karna and all their
brave warriors. I have already determined they are to die in battle. Do not
hesitate or worry. Do not be afraid. Fight and you will conquer your
enemies in battle.
35. Sanjaya said,
When Arjuna heard all this he began to tremble and shake all over. He put
his hands together and bowed before Krishna and said,
36. Krishna, it is fitting and proper that all creatures and beings, all worlds,
praise you, bow and pay homage to you. Before you all evil flees to the far
reaches of Infinity and all saints and sages gather before you and bow
down.
37. And why should not they bow down and pay homage to you. All
definitions of you no matter how great, limit you. You are the embodiment
of the Infinite oneness. You are the Lord of all, you encompass the entire
cosmos and you are indestructible. You are the unlimited unbounded
potential of Infinity and yet even more than the Infinite potential.
38. You are the primordial God and the primordial human beings, the
resting place of all creatures and beings. You are the knower as well as
what is known. You are every manifested and potential shape and form,
your nature and your essence pervades every single thing and non-thing.
39. You are the nature, essence and infinite aspects of the wind, death, fire
and water. You are the moon and the creator of all that is born, the male
and female essence of all creatures and beings. A thousand thousand times
I bow and pay homage to you.
40. You are behind me, in front of me, to my left and to my right, above
me and below me as well as within me. You are boundless and your power
is infinite. You pervade and permeate everything and every non-thing.
You are one with Infinity, the potential of Infinity, the manifestations of
Infinity.
41. Krishna, in the past I have through ignorance treated you as any other
trusted friend failing to perceive your divine nature.
42. If I have ever publicly or privately, in sport or at rest, sitting, resting
or at meals offended you, I ask your unfathomable pardon for my
ignorance.
43. You are the creator and manifestor of the world and all it contains
both animate and inanimate. You are the all knowing teacher. It is only
out of ignorance that all of humanity does not worship you. In all realms,
in all dimensions, in all realities you have no equal.
44. I bow before you begging forgiveness for my transgressions as a child
before its parents, as a friend to a friend, as a lover to his beloved.
45. I rejoice at seeing you as no one has ever seen you before and yet this
vision of you fills me with fear. Please let me see you in the form with
which I am familiar. Be merciful Lord of lords, abode of the Cosmos.
46. Oh Lord of lord, let me see Krishna with his crown upon his head and
his mace and discus in his hands. Please abandon this thousand armed
vision of infinite power.
47. Then Lord Krishna said,
Arjuna, I have favored you by sharing with you a vision of my Infinite
form; cosmic, without beginning or end, radiant, and primal. In the history
of time, I have allowed very few to see me in my infinite totality.
48. No human being by embracing the sacred texts, nor by worship, nor by
charity, nor by religious rituals, nor by asceticism, can see me in my Infinite
form; only you Arjuna.
49. Arjuna do not tremble or become confused in this vision of my Infinite
form. Let go of your confusion in fear and again become peaceful. Behold
my familiar form.
50. Then Sanjaya said,
After saying this Krishna resumed his familiar human form and allowed the
terrified Arjuna to overcome his confusion in fear and to catch his breath.
51. Then Arjuna said,
Krishna seeing your familiar form I have pulled myself together and I am
returning to my composed and rational self.
52. Then Krishna said,
My Infinite form which you have seen is almost never revealed. Even the
most evolved celestial beings constantly crave to see my Infinite form.
53. Not by embracing the sacred texts, not by scriptures, not by charity,
not by religious rituals, not by asceticism can a human being see me as you
have seen me.
54. Only those who are moment to moment centered in the oneness of
Infinity, who are totally devoted and committed to staying centered in this
oneness, can see me in this Infinite form, can know me and enter into me,
Arjuna.
55. Those who prefer above all things to remain centered in the oneness of
the Infinite, who are not confused in desire and attachment to the
manifestations of the Infinite, who have no hostile feelings to any being or
creature, only those so devoted enter into me, Arjuna.
CHAPTER 12
Devotion
1. Arjuna asked Krishna,
Who is more in harmony, those who worship the manifested forms of you
or those who worship the Infinite oneness?
2. Krishna answered,
Those who worship the manifested forms of me with unwavering faith live
in harmony in this reality.
3. Those who worship the Infinite oneness, imperishable, unmanifested
potential, unnamed, without form, inconceivable, omnipresent unchanging
in oneness, ever changing in infinite manifestations and disintegrations, and
who remain moment to moment centered in the Infinite oneness achieve
harmony in all dimensions and realities.
4. Not confused in the manifestations of the senses, centered in the
oneness of Infinity, at peace and in harmony with all beings and creatures,
those who worship the Infinite oneness live in peace and harmony.
5. It is more difficult for one to worship the Infinite oneness because of the
limitations of the infinite immortal spirit when incarnate in the human body.
6. It is easier for human beings to focus on the manifestations of my
infinite nature, and therefore worship these manifested forms, meditate
upon these forms and devote their lives to these forms.
7. When human beings worship, meditate and devote themselves to these
forms, they transcend confusion in life and death and increase the peace
and harmony in their lives.
8. If you focus your mind on these manifested forms as well as your
intellect, you will one by one transcend confusion in the infinite
manifestations of the Infinite and at some point become one with me and
transcend the illusion of this reality.
9. If you have trouble focusing your attention away from these
manifestations, then you should increase the time you spend in meditation
which is the vehicle to becoming moment to moment centered in the
oneness of the Infinite.
10. If one cannot discipline the mind to meditate, then one should act in
harmony with my nature, dedicating all actions to the manifestations of my
Infinite nature.
11. If acting in harmony with my nature cannot be achieved, then one can
surrender the ego and release all attachment to the fruits of one's action.
12. Knowledge of me is better than the mindless practice of religious
rituals and meditations; the experience of me is better than knowledge of
me. But releasing attachments to the fruits of one's actions is superior to
meditations. Releasing attachment frees one from confusion in the
manifestations of desire which is the basic impediment preventing one from
centering himself or herself in the oneness of the Infinite and achieving
peace and harmony in her life.
13. Those who become centered in me become centered in the oneness of
the Infinite, they are friendly and compassionate, they do not see
themselves as being separate from others, they are not confused in
possessions, nor do they distinguish pleasure and pain, and they are
forgiving.
14. Those who are centered in me, discipline their minds, maintain their
resolve, dedicate and devote themselves to me and therefore to the oneness
of the Infinite, live in peace and harmony in this reality.
15. Those who are centered in me are in harmony with this world and the
world with them. They are not confused in elation, fear, anxiety or anger
but live in peace and harmony.
16. Those who are centered in me are detached, clear, indifferent,
untroubled, efficient, without confusion within involvement, and are
committed to peace and harmony.
17. Those who are centered in me are not confused in joy or hatred, grief
or desire. They do not distinguish fortune or misfortune. They live in
peace and harmony.
18. Those who are centered in me do not distinguish friend or foe, honor
or contempt, hot or cold, pleasure or pain, nor are they confused in
attachments to the manifestations of the Infinite.
19. Those who are centered in me do not distinguish praise or blame, they
are silent, in harmony with their paths of life, at home no matter where they
happen to be, and firm in their devotion to me.
20. Those who are devoted to moment to moment remaining centered in
the oneness of the Infinite, who are not confused in the manifestations of
the Infinite, the manifestations of desire and attachments, who live in peace
and harmony, and who therefore understand my teachings and are at one
with them, they are at one with me and all that I am in this and all other
realities and dimensions.
CHAPTER 13
Knowing the Field
1. Lord Krishna said,
The field represents the human body Arjuna and one who understands the
field is referred to as the knower of the field.
2. I am the knower of all fields. When one understands the field as well as
the knower, one has acquired true knowledge.
3. Listen and I will explain the nature of the field and how it changes as
well as the power of the knower of the field.
4. Ancient seers and sages have sung of this knowledge in many ways as
well as expounded on it in precise arguments.
5. The field contains the major earthly elements, mind, sense organs,
intellect and the unmanifested energy of the Infinite from which these
manifestations evolved.
6. In summary, the field and its modifications are thus the body, desire and
aversion, pleasure and pain, conscious and will.
7. Those who know the knower and the field are centered in the oneness
of Infinity, are humble, non-violent, patient, honest, respect their teachers,
are steadfast, pure and self restrained.
8. Those with knowledge are not confused in the field, or the senses, or
birth, suffering, old age, disease or death.
9. Those with knowledge are not confused in attachments, or
involvements in spouse, children, or home. They do not distinguish good
fortune or bad. They are devoted to remaining centered in the oneness of
Infinity.
10. This single-minded focus is oneness. They prefer solitude and do not
follow the crowd; they live in peace and harmony.
11. Remaining moment to moment centered in the oneness of the Infinite,
thus remaining centered in knowing, the field and the knower, this is true
knowledge. Everything else is ignorance.
12. I will teach you what is to be known and then you will understand your
infinite immortality which has no beginning or end, neither being or non-being.
13. This knowledge of the oneness of the Infinite, is called Brahman,
whose hands and feet reach everywhere, whose head and face see
everywhere, who hears everything; permeating the world, enveloping all.
14. Infinity, Brahman, lacks all sense organs, but senses everything,
manifest and unmanifest, attached to nothing but manifesting everything.
Being undistinguished oneness yet experiencing all qualities and
manifestations.
15. Infinity, Brahman, both within and outside all beings, animate and
inanimate, too subtle to be consciously known, simultaneously far and near.
16. Infinity, Brahman, one yet manifested as the myriad creatures, the
sustainor of all creatures and beings, as well as their creator and
disintegrator.
17. Knowledge is the light of all light and encompasses darkness. Oneness
is the light which resides in every being and creature. Light is knowledge,
the object of knowledge and the goal of knowledge.
18. I have revealed to you that the field is a manifestation of the Infinite
oneness and that the knower is also a manifestation of the Infinite oneness.
Knowledge is remaining moment to moment centered in the oneness of the
Infinite. Those who know live in peace and harmony.
19. Know that both the spirit of beings and the nature of beings have no
beginning. Both are manifestations of the Infinite oneness as are their
manifested qualities and their manifested changes.
20. Nature is considered the cause of the manifestations of change in the
earth. Confusion in the manifestations of the Infinite is the cause of the
experience of joy and suffering in human beings.
21. The infinite immortal spirit is incarnate in the human body and
therefore experiences the manifestations of this reality through the senses.
These sensuous experiences which begin at conception cause confusion in
the manifestations of the Infinite.
22. The infinite immortal spirit incarnate in the human body is the witness,
consoler, sustainor, and enjoyer of incarnation.
23. Those who recognize the infinite immortal spirit, which is at one with
the Infinite, as the true reality and recognize the disintegrating
manifestation of the human body and its integration with the earthly
manifestations as a transient aspect of the true reality, incarnate in this
reality by choice and not out of confusion in the manifestations of this
reality.
24. Some of those who know the true self and the oneness of the Infinite
come to this knowledge by meditation, some by the pursuit of knowledge
and some by action of selfless service.
25. Some achieve knowledge of the oneness of the Infinite, despite their
confusion in ignorance, by following the instructions of a teacher who is
centered in the oneness of the Infinite.
26. Whatever manifests in this reality, animate or inanimate, Arjuna, does
so by the union of the field and the knower, the union of manifestations
and the infinite, immortal spirit.
27. Those who know are centered in the oneness of the Infinite and see
oneness everywhere in the manifestation and disintegration of Infinity.
28. The knower who is centered in the oneness of the Infinite, sees
Brahman in everything, oneness in everything, including himself, and so
lives in peace and harmony and avoids harming any living creature other
than for the necessity of sustaining the body.
29. Those who truly know, understand that all actions are one and
undifferentiated and that the infinite immortal self is constant and
unaffected by earthly actions.
30. When one knows that all creatures are a manifestation of the Infinite
oneness and one sees the one in the many, he lives in peace and harmony.
31. The infinite immortal spirit which is incarnate in the human body is
without beginning, undistinguished, and deathless. Even though the infinite
immortal spirit temporarily resides in the human body, it remains constant,
unaffected by actions in this reality.
32. Just as the Infinite oneness which permeates the entire cosmos and all
its parts is unchanging in its oneness, so the self is unchanging even though
incarnate in the body.
33. As one sun illuminates the earth, one knower illuminates the field that
it inhabits.
34. They live in peace and harmony who understand the oneness of the
Infinite and are not confused in the manifestations of the knower of the
field but know the independence of the infinite immortal spirit from the
finite mortal body.
CHAPTER 14
Three aspects of Nature
1. Lord Krishna said,
I will now teach you more Arjuna. I will teach you about wisdom that
transcends knowledge. With this wisdom all the saints and sages have lived
in peace and harmony.
2. Those who rely on this wisdom are centered in the oneness of the
Infinite and are not confused in fear of rebirth and death and consequently
live in peace and harmony.
3. My womb is the Infinite and within the Infinite resides the seed of all the
potential manifestations and from these seeds manifest all creatures and
beings.
4. Infinity is the great womb of all potential forms that manifests in all
earthly wombs.
5. Pleasure, passion and ignorance are the three aspects of human nature
which confuse the infinite immortal spirit in this reality.
6. Pleasure, even when it is pure and enlightening, confuses one in
attachment to joy and knowledge, Arjuna.
7. Passion is emotion and a manifestation of desire and craving and
confuses one in attachment to action.
8. Ignorance is delusion and is a manifestation of negligence, lethargy and
sleep.
9. Pleasure confuses one in joy. Passion confuses one in action.
Ignorance confuses one in lethargy.
10. When one of the three aspects of human nature, pleasure, passion or
ignorance dominates the other two, it thrives.
11. When confusion in pleasure dominates, the body exists in joy and
happiness which like all things are transient.
12. When confusion in passion dominates the body, then greed, attachment
to action, and desire manifest.
13. When confusion in ignorance dominates the body, then delusion,
lethargy, negligence, and inactivity manifest.
14. When confusion in pleasure is prevalent at the time the body dies, the
infinite immortal spirit becomes confused in the absence of pleasures and
gravitates back to the womb seeking pleasure.
15. When confusion in passion is prevalent at the time the body dies, the
infinite immortal spirit becomes confused in post death peace and harmony
and gravitates back to the womb seeking action.
15 a. When confusion in ignorance is prevalent at the time the body dies,
the infinite immortal spirit becomes confused in the post death light of
knowledge and gravitates back to the womb seeking darkness.
16. The fruit of being centered in the oneness of the Infinite is peace and
harmony but the fruit of confusion in pleasure, passion and ignorance is
confusion in death and rebirth.
17. From pleasure manifests joy, from passion manifests greed and desire,
from ignorance manifests negligence, lethargy and delusion.
18. Those who are confused in pleasure at the time of death are reborn,
those confused in passion are reborn, those confused in ignorance are
reborn.
19. When one is centered in the oneness of the Infinite and therefore
possesses knowledge which prevents confusion in the manifestation of
pleasure, passion and ignorance, she lives in peace and harmony.
20. When one is centered in the oneness of the Infinite and therefore
possesses knowledge which prevents confusion in the manifestation of
pleasure, passion and ignorance, she is not confused in birth, death and old
age and exists in peace and harmony in all dimensions and all realities.
21. Then Arjuna said,
Lord Krishna what distinguishing characteristics can be observed in one
who is not confused in the manifestations of pleasure, passion and
ignorance and how does one transcend confusion in pleasure, passion and
ignorance.
22. Then Lord Krishna said,
Those who are not confused in pleasure, passion or ignorance do not value
joy, they desire nothing and their words relate the truth but above all they
live in peace and harmony with all creatures and beings as well as the earth.
23. Those who are not confused in pleasure, passion or ignorance do not
distinguish the manifestations of the Infinite. They are indifferent to events
that impact upon them regardless of their nature. They are steadfast in
their devotion to peace and harmony and understand that the
manifestations of the Infinite are continually disintegrating.
24. The person of knowledge is centered in the oneness of the Infinite and
is therefore self reliant, does not distinguish pleasure or pain; clay, stone, or
gold; friend or foe; blame or praise.
25. The person of knowledge is centered in the oneness of the Infinite and
is not confused in the manifestations of pleasure, passion or ignorance. She
does not distinguish honor and disgrace, allies or enemies.
26. One who disciplines his mind to remain centered in the oneness of the
Infinite, devotes his entire being to oneness, is not confused in the
manifestation of pleasure, passion or ignorance and lives in peace and
harmony.
27. I am the embodiment of the oneness of Infinity, immortal and
immutable in oneness, the foundation of peace and harmony in all realities
and all dimensions.
CHAPTER 15
The Supreme Self
1. The sages speak of the unchanging sacred fig tree with its roots in the
heavens and its branches in earth. The leaves on this tree are the sacred
scriptures and he who knows them achieves peace and harmony.
2. The essence of this tree is upside down but the roots which grow up arch
back down and the branches which grow down also arch back up. Thus
both the earthly and spiritual realities are intertwined.
3. The true nature of this sacred tree is not perceived with the conscious
mind; not its beginning, its end or its nature. The wise cut down this tree
with the sharp ax of detachment.
4. Then they center themselves in the oneness of the Infinite residing in the
infinite potential from which all human beings manifest.
5. Centered in the oneness of the Infinite the wise are not confused in pride
or delusion, attachment to or desire for the manifestations of Infinity, make
no distinctions of dualities, indifferent to pleasure and pain, they live in
peace and harmony.
6. Neither sun nor moon nor any cosmic light can add to the perfect light of
the oneness of the Infinite. Centered in this light the wise achieve peace and
harmony in all realms and all in dimensions.
7. I, Krishna, in this form, am an infinitesimal part of the Infinite potential
permeating this earthly reality; experiencing through the senses and minds of
all creatures and beings occupying the earth.
8. When my infinite immortal spirit incarnates in a body in this reality and
then exits that body, my spirit carries with it the experiences of this reality
like the wind carries fragrances and scents from the earth. So it is with all
creatures and beings.
9. I experience all things through the five senses; taste, smell, hearing, sight,
and touch. So it is with all beings.
10. Those who are confused in the manifestations of the Infinite and the
manifestations of this reality are not aware of my arrival, presence or
departure from this reality. The confused do not perceive my experience
through the senses or acting in peace and harmony with my nature. Only
the wise who are centered in the oneness of the Infinite are aware of my
presence and my experiences.
11. The wise strive to see me, the embodiment of the Infinite oneness
within themselves. But if they are not centered in the oneness of the
Infinite, they will not perceive me residing within them.
12. Know that it is my light, my brilliance, my oneness which permeates the
light of the sun, the moon, the stars and fire itself and illumines the cosmos.
13. My oneness permeates the earthly reality and manifests, sustains and
disintegrates all creatures. My oneness is the essence of the sun and moon
which nourishes the healing herbs with light.
14. I permeate all creatures and beings and I am the essence of the ritual
breath, the digestive fire and the currents of life that animate all living
things.
15. I am the oneness that dwells in the heart of all human beings. I am the
oneness which is total memory and complete knowledge and perfect
reasoning residing unconsciously in all human beings. I am the oneness that
is sought through the sacred texts; the object to be known, the knower, and
the oneness of Infinite truth.
16. There are two aspects of human beings. One, the infinite immortal
spirit which is separate but at one with me as I am at one with Infinity. And
the infinite immortal spirit incarnate in the finite, mortal human body. The
infinite immortal spirit is changeless through its oneness with the Infinite.
On the other hand, the body is in a constant state of change from birth to
death.
17. The Infinite oneness is the supreme essence and I am at one with this
essence but I am less than Infinity because no matter how expansive any
definition of me, that definition limits me.
18. I appear to an ever changing world, I am eternal, I am the supreme
unifying oneness of humanity, the infinite immortal spirit incarnate in every
human being. In the world, I am the sacred scriptures.
19. Whoever understands that I am the embodiment of the oneness of the
Infinite, the infinite potential, knows all, Arjuna. Those who know
discipline their minds to moment to moment remain centered in the oneness
of the Infinite and thus avoid confusion in the manifestations of the Infinite
and live in peace and harmony.
20. Arjuna, I have imparted the supreme mystery; that everything is at one
with the Infinite. Knowing this the wise live in peace and harmony. They
know the purpose of their existence.
CHAPTER 16
The Divine and Demonic in Human Beings.
1. Lord Krishna said,
Those who are centered in the oneness of the Infinite and live in peace and
harmony, are fearless, pure in heart, disciplined in mind, charitable, possess
self control, exhibit self-sacrifice, study the sacred texts, truthful,
2. non-violent, detached, loyal, at one with all creatures, gentle, modest,
reliable, not confused in anger or greed,
3. a light to all, patient, resolute, clear, and not confused in envy or pride.
4. Those who are confused in the manifestations of this reality are
characterized by hypocrisy, arrogance, vanity, anger, harshness and
ignorance.
5. The peaceful and harmonious traits lead to freedom. The traits of
confusion lead to bondage.
6. All beings live in a state between almost perfect peace and harmony and
confusion. I have described those who live in peace and harmony at length.
Now I will further discuss those who are confused in the manifestations of
the Infinite.
7. Those who are confused in the manifestations of the Infinite do what
they should not do and do not do those things they should do. They lack
clarity in purpose and understanding. They have a defective morality and
they tend to be untruthful.
8. They believe that the world is the only reality and that there is no truth,
no moral order and no spiritual reality. They believe that the only
causation in the world is desire.
9. Deluded by this philosophy, they exists in ignorance and are confused in
the manifestations of this reality. They are the enemies of all and they are
the cause of suffering and destruction everywhere and they are against
peace and harmony.
10. Confused in insatiable desire, hypocrisy, pride and arrogance, they
pursue their chaotic and destructive ambitions.
11. They cannot attain peace and harmony in their lives and cannot see the
defect in their reasoning; that the satisfying of infinite desires is the only
purpose of life in this reality.
12. Bound in infinite ways by attachment to endless schemes, confused in
anger and greed, they accumulate wealth by any means to satisfy their
insatiable cravings.
13. They chant, "Today I acquired this and tomorrow I shall acquire that.
This is mine and that shall also soon be mine.
14. I have killed my enemies and I shall kill others before I am done. I am
like a god, and I do as I please. I am successful, powerful and happy.
15. I am wealthy, well born and with no equal. I will make sacrifices to the
gods and give gifts and I will pleasure in my generosity. These are the
ramblings of those who are confused in desire and attachment.
16. Caught in the net of delusion and confused in endless imaginings,
confused in the gratifying of their desires they exists in great confusion and
do not live in peace and harmony.
17. Self important, obstinate, filled with the arrogance of wealth and pride
they perform the religious rituals in name only.
18. Confused in ego, power, arrogance, anger and desire, they deny my
presence in their bodies and the bodies of others.
19. These beings are malicious, cruel, confused in hatred and the enemy of
all human beings. They are confused in death and rebirth and do not live in
peace and harmony.
20. Confused in the manifestations of desire, confused in death and rebirth
they mindlessly incarnate in this reality again and again. They fail to
achieve peace and harmony because they are ignorant of the oneness of the
Infinite, Arjuna.
21. There are three foundations of confusion in birth and death. They are
confusion in desire, anger and greed.
22. To achieve a life of peace and harmony, center yourself in oneness and
avoid confusion in desire, anger and greed.
23. Those who reject the sacred scriptures and their teachings of oneness
are confused in the manifestations of the Infinite and do not live in peace
and harmony.
24. Therefore, let the holy scriptures be the template for a life of peace and
harmony. Understand their teachings and act in accordance with them.
CHAPTER 17
Three Aspects of Faith
1. Arjuna said,
Tell me about those who disregard the sacred scriptures and yet worship in
faith. What is the aspect of nature motivating them; pleasure, passion or
ignorance.
2. Lord Krishna said,
Listen as I explain the three aspects of faith which are inherent in all beings;
pleasure, passion and ignorance.
3. One's faith corresponds to which ever one of these three aspects are
dominant in one's nature. Therefore, a person is defined by his faith.
4. Humans of pleasure worship the gods. Humans of passion worship the
spirits. Humans of ignorance worship ancestors.
5. Those who practice extreme or violent austerities, not advocated in the
scriptures, are confused in hypocrisy of ego, desire and attachment.
6. Those who are confused in austerities and torture their innocent bodies,
also torture me who resides within every body.
7. The dominant aspect of nature which defines a person's faith also
defines the food he prefers, the way he worships, the penance he does and
the way he gives to others. Listen and I will describe the different
preferences.
8. Those whose dominant aspect is pleasure prefer food that promotes
health, strength, and longevity; are savory, smooth, firm and rich.
9. Those whose dominant aspect is passion prefer food that is bitter, sour,
salty, hot, pungent, spicy which promote pain and grief and disease.
10. Those whose dominant aspect is ignorance prefer food that is stale,
unsavory, putrid, spoiled; food that lacks taste and nutritional value.
11. Worship is performed with pleasure when done in the spirit of the
scriptures with the mind focused on the oneness of the Infinite and without
confusion in desire for the fruits of worship.
12. Worship is performed with passion Arjuna, when it is done for show or
for the expected fruits of worship.
13. Worship is performed with ignorance when done without concern for
traditional rituals, done mindlessly, or not done as an act of centering one's
self in the oneness of the Infinite.
14. Serving God, respecting priests, teachers and sages; being pure,
honest, and non-violent is called bodily penance.
15. Speaking truthfully without being offensive, using words to comfort
and reciting the sacred scriptures is called verbal penance.
16. Calming the mind, exhibiting kindness, silence, self-restraint and purity
in thought is called mental penance.
17. The three aspects of penance are performed with pleasure when one is
centered in the oneness of the Infinite and is not confused in desire for the
fruits of penance.
18. The three aspects of penance are performed with passion when one is
confused in respect, honor, and the desire for the fruits of action.
19. The three aspects of penance are performed in ignorance when one is
confused in masochism, sadism or the desire to control others.
20. Charity is performed in pleasure when done at an appropriate time and
place and directed toward one truly in need.
21. Charity is performed in passion when done reluctantly and done in
confusion of gaining a reward or benefit.
22. Charity is performed in ignorance when given at the wrong time or
place or to one not in need, or performed ungraciously or with contempt.
23. Three words represent the oneness of the Infinite, Brahman, OM TAT
SAT. Embodied in these words is the wisdom of the Infinite and the
foundation of all the sacred scriptures.
24. OM: Those who are centered in the oneness of the Infinite chant OM
as they perform acts of worship, charity and penance.
25. TAT: Those who are not confused in birth and death or the reward of
their acts chant TAT as they perform acts of worship, charity and penance.
26. SAT means "that which is" and indicates peace and harmony. It is
used to describe action centered in the oneness of Infinity.
27. To be steadfast in worship, charity and penance is SAT
28. Worship, charity and penance performed without faith is ASAT
because these acts without faith have no significance in any reality.
CHAPTER 18
Freedom and Renunciation
1. Arjuna said,
Krishna, what is the essence of renunciation and relinquishment?
2. Lord Krishna said,
When one avoids confusion in desire, that is renunciation. When one
avoids confusion in the fruits of his acts, that is relinquishment.
3. Some of the sages declare that all acts must be renounced. Others sages
say acts of worship, charity and penance should not be renounced.
4. Arjuna, hear my decision regarding renouncement which I have declared
to be of three types.
5. One should not renounce actions of worship, charity and penance
because these help one to remain centered in the oneness of the Infinite and
consequently live in peace and harmony.
6. But one should relinquish the fruits of those actions so as not to become
confused in attachment.
7. One should not renounce any action that is in harmony with one's path
of life. This type of renunciation is done in ignorance.
8. One cannot renounce an act which is difficult or painful due to fear
because one would not be relinquishing the fruits of that action.
9. When one is centered in the oneness of the Infinite, he performs acts
because they are part of his path of life, he is not attached to the fruits of
those actions and so he lives in peace and harmony.
10. Those who are centered in the oneness of the Infinite do not
distinguish between unpleasant action and pleasant action but see the
oneness of all action.
11. When the spirit is incarnate in a human being, then total renunciation
of action is not possible. Total renunciation would mean death. To live in
peace and harmony one cannot become confused in attachment to the fruits
of one's action. It is the fruit of one's action that must be relinquished.
12. If one does not relinquish the fruits of one's action, then those actions
are perceived as pleasant, unpleasant or mixed. When one is centered in
the oneness of the Infinite, then he is not confused in the fruits of action
and is not confused during life or after death.
13. Arjuna, listen to me now as I teach you of the 5 basic causes of actions
as taught by the sacred scriptures.
14. The 5 basic causes of action are the body, the ego, the sense organs,
the body mind function and one's path of life.
15. All actions whether done in peace and harmony or confusion and
chaos, whether done through body, mind or speech, are initialized by one
of the 5 basic causes of action.
16. Those who are not centered in the oneness of the Infinite, who see
themselves as separate from the oneness of humanity, are confused in the
belief that they alone are the agent of action.
17. Those who are centered in the oneness of the Infinite and are not
confused in ego, confused in their separateness from the oneness of
humanity, though they kill others in battle they are not in fact the slayer.
18. There are 3 components of action; the instrument, the agent and the
act itself. There are 3 initiators of action; knowledge, the object of
knowledge and the knower.
19. As is recorded in the sacred scriptures I will now differentiate by
aspects of nature, knowledge, action and agent.
20. When one is centered in the oneness of the Infinite, then one lucidly
knows that there is a oneness of all the myriads of creatures; the Infinite
oneness that is unchanging in its ever changing manifestations.
21. When one is confused in the passion of knowledge, then one perceives
the myriads of creatures as separate and distinct from each other.
22. When one is confused in ignorance of knowledge then one perceives a
part of the whole and mistakes it for the whole.
23. Actions that are performed with lucidity are necessary, performed
without attachment to the fruits of the action, performed without
distinguishing the pleasure and pain of the action.
24. Actions that are performed with passion are done with great effort by
one who is confused in desire and ego.
25. Actions that are performed in ignorance are performed in confusion,
blindly, without regard for consequences of injury, death or violence.
26. An agent is lucid when he is not confused in attachment or ego. He is
resolute, persevering, and not confused in distinguishing failure from
success.
27. An agent is passionate when he is eager to gain the fruit of his actions,
greedy, violent, and confused in excitement and grief.
28. An agent is ignorant when he is undisciplined, vulgar, obstinate,
deceitful, dishonest, lazy, depressed and procrastinating.
29. Listen as I now tell you about the 3 aspects of nature as they relate to
understanding and resolve.
30. Understanding is lucid when one does not distinguish right and wrong
action, action and inaction, freedom and bondage, bravery and fear.
31. Understanding is passionate when one is confused in sacred duty and
chaos, right and wrong action.
32. Understanding is ignorant when all things are perceived as their
opposites, chaos as sacred duty, bondage as freedom.
33. Resolve is lucid when through discipline and without wavering, one
disciplines the senses, the mind and the life forces.
34. Resolve is passionate when one acts in confusion in attachment, duty,
desire, greed, and desire for the fruits of one's action.
35. Resolve is ignorance when one acts in confusion in dreaming, fear,
grief, depression, and intoxication.
36. Arjuna, listen now as I tell you about the 3 aspects of nature as they
relate to joy that ends suffering.
37. Joy that in the beginning seems like poison but that in the end seems
like nectar is lucid and creates peace of mind.
38. When the senses experience sense objects, joy that in the beginning
seems like nectar but in the end seems like poison is passionate.
39. Joy that arises from sleep, laziness, drugs and alcohol are delusive
from beginning to end and are a result from confusion in ignorance.
40. There is no human being who is beyond the effects of the 3 aspects of
nature.
41. The action of scholar, priest, warriors, leaders, commoners and
servants are determined by the aspects of nature which are dominant in
their being.
42. Tranquility, self-control, penance, patience, honesty, wisdom,
knowledge, faith are aspects of nature which are in harmony with priests.
43. Courage, resolve, strength, vigor, skill, generosity, intransigence when
facing the enemy on the battlefield are aspects of nature which are in
harmony with warriors.
44. Commoners are in harmony with agriculture, husbandry, and business
and servants are in harmony with serving.
45. Each person has a path of life that is in harmony with his body, mind,
and spirit. When a person follows her natural tendencies, she lives in peace
and harmony.
46. When actions in this earthly reality reflect one's nature, then that
person is in harmony with his spiritual path of life which is one with Infinity
and thus he lives in peace and harmony.
47. It is better to pursue one's own path of life imperfectly than to
perfectly act in harmony with another person's path of life. When one is in
harmony with his path of life, he is at one with Infinity and lives in peace
and harmony.
48. Arjuna, one should not renounce action that is in harmony with his
path of life even if it is flawed. Arjuna, know that all undertakings are
flawed the same as smoke obscures fire. Imperfect action should not be an
excuse for one to abandon his path of life.
49. Those who are centered in the oneness of the Infinite, who have
disciplined their minds, who are not confused in attachment or passion are
also not confused in action and live in peace and harmony.
50. Listen now Arjuna, and understand how one who centers himself in the
oneness of the Infinite lives in peace and harmony not only in this reality
but in all realities and all dimensions.
51. Those who have disciplined the mind and are moment to moment
centered in the oneness of the Infinite, Brahman, who are not confused in
distinguishing the senses, or confused in likes and dislikes,
52. who maintain a sense of solitude, are moderate in eating, who control
body, mind, and speech, who cultivate non-distinction, and who religiously
practice meditation,
53. who are not confused in ego, pride, anger, greed, power, and desire;
who are indifferent to possessing the manifestations of this reality, these
wise ones live in peace and harmony.
54. When one is centered in the oneness of the Infinite, Brahman, he lives
in peace and harmony because he is no longer confused in grief or desire,
and no longer distinguishes the myriad creatures.
55. Through devotion to remaining centered in the oneness of the Infinite,
you understand what I truly represent as the embodiment of the Infinite.
And knowing this enter into the perfect bliss of peace and harmony in all
realities and dimensions.
56. When one is centered in the oneness of the Infinite, all his actions are
in harmony with his path of life, and he comes to know the immortal,
infinite nature of all beings.
57. Arjuna, consider every one of your acts and actions a part of me, in
harmony with me, and know me to be your refuge. Discipline your mind to
remain moment to moment centered in the Infinite oneness.
58. If I am the focus of all your thoughts, you are thereby centered in the
oneness of the Infinite and you transcend all obstacles and dangers because
you are one with them. When you are not centered in the oneness of the
Infinite, you become confused in the manifestations of this reality, you
become lost, and do not live in peace and harmony.
59. When you become confused in ego you say to yourself, "I will not
fight". But that is an empty vow because your nature will compel you to
fight.
60. Arjuna, all of your actions are a result of your intrinsic nature and your
path of life and you are driven to act even when you are confused in
delusion.
61. Arjuna, all beings and creatures are one within the Infinite oneness and
their natures are a manifestation of that oneness. Therefore all creatures
and beings act as if they are part of some Infinite machine.
62. With your entire being Arjuna, take refuge in the Infinite oneness and
then you will attain clarity of thought and live in peace and harmony.
63. I have taught you knowledge of the most profound mystery, the
oneness of the Infinite. Meditate and reflect on it, then act as you chose.
64. Because you are dear to me Arjuna, I will repeat one more time the
eternal sacred mystery, the key to all spiritual clarity.
65. Moment to moment think of me, meditate on me, worship me,
dedicate every act to me, surrender your entire being to me. In this way,
through me you will remain centered in the Infinite oneness and live in
peace and harmony. I promise you this because you are dear to me.
66. Relinquish the fruits of all actions, act in harmony with your path of
life, take refuge in the Infinite oneness. In this you will transcend all you
perceived as sin and guilt and avoid confusion in grief and sorrow.
67. Arjuna, do not try to force this great mystery on those who have no
inclination to hear it. You will easily recognize those who are searching for
it and are receptive to it. These are your students. Teach them. You have
plenty to do to teach those who are receptive so you need not concern
yourself with those who are not ready for it or open to it at any point in
time.
68. Those who teach this great mystery to those who yearn for it, perform
acts of perfect peace and harmony and love. They are without doubt
centered in me and the oneness of the Infinite which I embody.
69. No one can perform a more perfect act in this reality than to help those
who are seeking peace and harmony to find it in the oneness of the Infinite.
One cannot be in more harmony with me than to give this knowledge to
others.
70. Whoever sincerely studies and meditates on this great mystery of the
oneness of the Infinite worships me with perfect devotion.
71. Even those who only listen to these teachings with faith in the truth of
oneness they represent, will increase the peace and harmony in their lives.
72. Arjuna, have you listened carefully with your body, mind and spirit?
Have you emerged from your confusion and doubt?
73. Arjuna said,
Krishna my confusion and my doubt are gone. Through your grace I now
understand. I will act in harmony with your teachings.
74. Sanjaya said,
As I heard the wonderful and glorious conversation between Lord Krishna
and Arjuna, the great soul, it made my hair stand up on end.
75. I have been blessed great king to hear this magnificent conversation
regarding the oneness of the Infinite, Brahman, the supreme mystery,
taught by none other than Lord Krishna himself, the embodiment of the
Infinite oneness.
76. Oh king, whenever I recall this wonderful conversation between Lord
Krishna and Arjuna, I am always overcome with bliss.
77. And when I recall the perfect form of Lord Krishna great king, I am
overwhelmed with awe and I rejoice again and again.
78. Where ever you find Lord Krishna, the embodiment of the Infinite
oneness, along with the great archer, Arjuna, there you will find victory,
prosperity, abundance, peace and harmony of this I am certain.
|
|
